Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

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

the Readers Would God of all the writinges of your sect against the catholike faith which be no lesse besyde reason and truth the intent were no worse the danger ensuing no greater And as for commendation of those vnsemely and vnworthy thinges those Rhetoricians haue not brought good and true reasons but onely a probabilitie of talke right so for confirmation of your negatiue diuinitie and of many newe straunge and false doctrines you haue no suer proufes but shadowes colours and shewes onely that perhappes may dasell bleare eyes and deceiue the vnlearned but the learned wise and by any wayes godly wise will sone contemne the same For they be assured how probably so euer you teach or write that the church allwayes assisted and prompted by the holy Ghoste the spirite of truth in pointes of faith erreth not and that against truth allready by the same spirite in the vniuersall church taught and receiued no truth can be alleaged As he is very simple who being borne in hande by a Sophister and driuen by force of sophisticall arguments to graunt that he hath hornes thinketh so in dede and therfore putteth his hande to his forehed So who so euer through your teaching fall from the catholike Church into the errours of our tyme from the streightnes of Christian lyfe into the carnall libertie of this newe gospell from deuotion into the insensibilitie which we see the people to lyue in from the feare of God to the desperat contempte of all vertue and goodnes hereby they shewe them selues to be such as haue vnstable hartes which be geuen ouer to the lustes of their fleshe which haue no delite ne feeling of God which like Turkes and Epicures seeking onely for the coÌ„modities and pleasures of this world haue no regard of the lyfe to come But the godly sorte whose hartes be established with grace who pant and labour to lyue after the spirite continually mortifying their fleshe whose delite is to serue God vvho be kepte and holden vvithin the feare of God though they geue you their hearing and that of constraint not of vvill yet vvill not they geue you their lyking nor consenting Wherefore M. Iuell seing we haue performed that which you haue ouer boldly sayde we were not able to doo seing for proufe of these Arcicles we haue brought more then you bare your hearers in hande we had to bring seing you perceiue your selfe herein to haue done more then standeth with learning modestie or good aduise seing in case of any one clause or sentence for our parte brought you haue with so many protestations promysed to yelde and to subscribe vnto vs seing by performing your promise you may do so much good to the people and to your selfe seing nothing can be iustly alleaged for keping of you from satisfying your promise and retourning to the church againe seing so great respectes both of temporall and of heauenly prefermentes inuite you and call you from partes and sectes where you remayne with most certaine danger of your soule to the safe porte of Christes church seing by so dooing you shuld not doo that which were singular but common to you with many others men of right good fame and estimation finally seing if you shall as allwayes for the most parte heretikes haue done continew in the professioÌ„ of your vntrue doctrine and trauaill in setting forth erroneouse treatises for defence of the same you shall gaigne thankes of no other but of the lightest and worst sorte of the people and persuade none but such as be of that marke we trust you will vpon mature deliberation in your sadder yeres chaunge the counsell which you lyked in your youth we trust you will examine better by learning the newe doctrine which you with many others were drawen vnto by swea of the tyme when by course of age you wanted iudgement we trust you will call backe your selfe froÌ„ errours and heresies aduisedly which you haue maineteined rashly and set forth by word and write busyly and therein assured your selfe of the truth confidently Thus shall your errour seme to procede of ignorance not of malice Thus shall you make some recompence for hurt done thus shall you in some degree discharge your selfe before God and men thus shall you be receiued into the lappe of the church againe out of which is no saluation whether being restored you may from hence forth in certaine expectation of the blessed hope Tit. 2. leade a lyfe more acceptable to God to whom be all prayse honour and glorie Amen A TABLE OF THE ARTICLES VTTERED AFFIRmatiuely against M. Iuelles Negatiues OF Masse vvithout a number of others receiuing the Communion vvith the priest at the same tyme and place vvhich the gospellers call priuate Masse Folio 9. Of Communion vnder one kynde Fol. 31. Of the church Seruice in learned tonges vvhich the vnlearned people in olde tyme in sundry places vnderstoode not Fol. 50. Of the Popes Primacie fol. 75. Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed SacrameÌ„t Fol. 96. Of the being of Christes body in many places at one tyme. fol. 104. Of the Eleuation or lyfting vp of the sacrameÌ„t fol. 109. Of the vvorshipping or adoration of the sacrameÌ„t fol. 111. Of the reuerent hanging vp of the sacrament vnder a Canopie fol. 121. Of the remaining of the accidentes vvithout their substance in the Sacramenâ— fol. 123. Of diuiding the sacrament in three partes fol. 128. Of the termes figure signe token c. by the fathers applyed to the sacrament fol. 129. Of pluralitie of Masses in one church in one daye fol. 138. Of images fol. 145. Of the peoples reading the Bible in their ovvne tonge fol. 153. Of secrete pronouncing of the CanoÌ„ of the Masse fol. 161. Of the priestes auctoritie to offer vp Christ to his father fol. 164. Of the priestes saying Masse for an other fol. 172. Of applicatioÌ„ of the benefites of Christes death to others by meane of prayer in the Masse fol. 173. Of opus operatum vvhat it is and vvhether it remoue synne fol. 174. Of calling the sacrament lord and God fol. 176. Of the remayning of Christes body in the Sacrament so long as the accidentes be entier and vvhole fol. 182. VVhat is that the Mouse or vvorme eateth fol. 184. VVhat this pronoune Hoc pointeth in the vvordes of consecration fol. 185. VVho are the sacramentes of Christes body and bloude the accidentes or the bread and vvyne fol. 185. Of the vnspeakeable maner of the being of Christes body and bloude vnder the formes of bread and vvyne fol. 186. A TABLE OF THE CHIEFE pointes in these Articles vttered The number shevvth the leafe a the first syde b the second syde of the leafe etc noteth the matter further prosecuted in that as folovveth ATTICLE I. NO Masse priuate in it selfe but in respecte of circumstances 9. a. The terme Priuate in respecte of the Masse

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

corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quÃ m caro sua c. He that eateth the fleshe of Christ hath lyfe euerlasting For this fleshe hath the word of God which naturally is lyfe Therefore sayeth he that I will raise him in the last daie For I quoth he that is to saye my body which shall be eaten shall raise him vp agayne for he is no other then his fleshe c. No man more expressely calleth the SacrameÌ„t by the name of God then S. Bernard in his godly sermon de coena Domini ad Petrum presbyterum where he sayeth thus Comedunt angeli Verbum de Deo natum Comedunt homines Verbum foenum factum The angels eate the Word borne of God men eate the Word made haye meaning hereby the sacrameÌ„t which he calleth the Word made haye that is to witte the Word incarnate And in an other place there he sayeth Haec est verÃ¨ indulgentia coelestis haec est verÃ¨ cumulata gratia haec est verÃ¨ superexcellens gloria sacerdotem Deum suuÌ„ tenere alijs dando porrigere This is verely an heauenly gyfte this is verely a bountifull grace this is verely a passing excellent glorie the priest to holde his God and in geuing to reache him forth to others In the same sermoÌ„ speaking of the meruelouse sweetnes that good bishopes and holy religiouse men haue experience of by receiuing this blessed Sacrament he sayeth thus Ideo ad mensam altaris frequentius accedunt omni tempore candida facientes vestimenta sua id est corpora prout possunt melius vtpote Deum suum manu ore coÌ„trectaturi For this cause they come the oftener vnto the bourd of the aulter at all tymes making their garmentes that is to saye their bodyes so white as they can possibly as they who shall handle their God with hand and mowth An other place of the same sermon for that it coÌ„teineth a holesom instruction besyde the affirming of our purpose I can not omitte I remitte the learned to the Latine the English of it is this They are meruelous thinges brethren that be spoken of this Sacrament faith is necessarie knowledge of reason is here superfluous This let faith beleue let not vnderstanding require least that either not being fownde it thinke it incredible or being fownde out it beleue it not to be singuler and alone And therfor it behoueth it to be beleued symply that can not be serched out profitably Wherefore serche not serche not how it maye bee doubte not whether it bee Come not vnto it vnreuerently least it bee to you to death Deus enim est quanquÃ m panis mysteria habeat mutatur tamen in carnem For it is God and thoug it haue mysteries of bread yet is it chaunged into fleshe God and maÌ„ it is that witnesseth bread truly to be made his fleshe The vessell of election it is 1. Cor. 11. that threatneth iudgement to him that putteth no difference in iudging of that so holy fleshe The selfe same thing thinke thou o Christen man of the wyne geue that honour to the wine The creatour of wine it is that promoteth the wine to be the bloud of Christ This farre holy Bernard Here let our aduersaries touching this Article consyder and weigh with them selues whether they be Lutheranes Zuinglianes or Geneuians what english they can make of these wordes vsed by the fathers and applyed to the SacrameÌ„t in the places before alleaged Dominus Christus â–ª Diuina essentia Deus Seipsum Verbum Dei Ego Verbum foenum factum Deum suum The number of the like places that might be alleaged to this purpose be in maner infinite Yet M. Iuell promyseth to geue ouer and subscribe if any one may be fownde Now we shal see what truth is in his word In the weighing of this doctrine of the churche litle occasion of wicked scoffes and blasphemies against this blessed sacrament shall remaine to them that be not blinded with that grosse and fond errour that denyeth the inseparabilitie of Christ but affirmeth in this mysterie to be present his fleshe onely with out bloud soule and godhed Which is confuted by plaine scriptures Christ raysed from the dead now dyeth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that looseth Iesus this is Antichrist 1. Ioan. 4. Hereof it foloweth that if Christ be verely vnder the forme of bread in the Sacrament as it is other wheres sufficiently proued then is he there entier and whole fleshe bloud and soule whole Christ God and man for the inseparable vnion of bothe natures in one person Which matter is more amply declared in the Article of the adoration of the sacrament Or that the people was then taught to beleue Iuell that the body of Christ remayneth in the Sacrament as long as the AccideÌ„tes of the bread remayne there with out corruptioÌ„ Of the remayning of Christes bodye in the sacrament so long as the accidentes be entier and vvhole ARTICLE XXII THese fiue articles here folowing are Scoole pointes the discussioÌ„ whereof is more curiouse then necessary Whether the faithfull people were then that is to saye for the space of six hundred yeres after Christ taught to beleue concerning this blessed Sacrament precisely according to the purporte of all these articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely yet so as nothing was hydden from them that in those quiet tymes quiet I meane touching this point of faith was thought necessary for them to knowe If sitheÌ„s there hath ben more taught or rather if the truth hath in some other forme of wordes ben declared for a more euidence and clearnesse in this behalfe to be had truth it selfe alwaies remayning one this hath proceded of the diligence and earnest care of the churche to represse the pertinacie of heretikes who haue within these last syx hundred yeres impugned the truth herein and to meete with their peruerse and froward obiectioÌ„s as hath ben thought necessary to finde out such wedges as might best serue to ryue such knotty blocket Yet this matter hath not so much ben taught in open audience of the people as debated priuatly betwen learned men in scooles and so of them set forth in their priuate writinges Wherein if some perhappes through contention of wittes haue ben either ouer curiouse or ouer bolde and haue ouershotte the marke or not sufficiently coÌ„firmed the point they haue taken in haÌ„de to treate of or through ignoraunce or fauour of a parte haue in some thing swarued from reason or that meaning which holy churche holdeth it is great vncourtesie to laye that to our charge to abuse their ouersightes to our discredite and to reproue the whole churche for the insufficiencie of a fewe Now concerning this Article whether we are able to auouche it by such authorities as M.

To conclude the being of Christes body in the Sacrament is to vs certaine the maner of his being there to vs vncertaine and to God onely certaine Iuell Or that Ignoraunce is the mother and cause of true deuotion and obedience MAister Iuell had great nede of Articles for some shewe to be made against the catholike churche when he aduised him selfe to put this in for an Article Verely this is none of the highest mysteries nor none of the greatest keyes of our Religion as he sayeth it is but vntruly and knoweth that for an vntruth For him selfe imputeth it to D. Cole Fol. 77. in his replyes to him as a straunge saying by him vttered in the disputation at Westminster to the wondering of the most parte of the honorable and worshipfull of this realme If it were one of the highest mysteries and greatest keyes of the catholike religion I trust the most parte of the honorable and worshipfull of the realme would not wonder at it Concerning the matter it selfe I leaue it to D. Cole He is of age to answere for him selfe Whether he sayde it or no I knowe not As he is learned wise and godly so I doubte not but if he sayde it therein he had a good meaning and can shewe good reason for the same if he may be admitted to declare his saying as wise men would the lawes to be declared ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ so as the mynde be taken and the word spoken not alwayes rigorously exacted August de Trinit lib. 1. cap. 4. Haec mea fides est quoniam haec est catholica fides This is my faith for as much as this is the catholike faith THE CONCLVSION EXHORting M. Iuell to stande to his promise THus your Chalenge M. Iuell is answered Thus your negatiues be auouched Thus the pointes you went about to improue by good auctoritie be proued and many others by you ouer rashely affirmed clearly improued Thus the catholike Religion with all your forces layd at and impugned is sufficiently defended The places of prouses which we haue here vsed are such as your selfe allowe for good and lawfull The scriptures examples of the Primitiue church auncieÌ„t Councelles and the fathers of syx hundred yeres after Christ You might and ought likewise to haue allowed Reason TraditioÌ„ Custome and auctoritie of the Church without limitation of tyme. The maner of this dealing with you is gentle sober and charitable Put awaye all mystes of blynde selfe loue you shall perceiue the same to be so The purpose and intent towardes you right good and louing in regard of the truth no lesse then due for behoofe of Christen people no lesse then necessary That you hereby might be enduced to bethinke your selfe of that wherein you haue done vnaduisedly and stayde from hasty running forth prickte with vaine fauour and praise of the world to euerlasting damnation appointed to be the reward at the ende of your game that truth might thus be tryed set forth and defended and that our brethren be leadde as it were by the haÌ„de from perilous erroures and daÌ„ger of their soules to a right sense and to suertie Now it remaineth that you performe your promise Which is that if any one cleare senteÌ„ce or clause be brought for proufe of any one of all your negatiue Articles you would yelde and subscribe What hath ben brought euery one that wilfully will not blindefold him selfe may plainely see If some happely who will seme to haue both eyes and eares and to be right learned will saye hereof they seene heare nothing no marueill The fauour of the parte whereto they cleaue hauing cutte of them selues from the body the dispite of the catholike religion and hatred of the church hath so blinded their hartes as places alleaged to the disproufe of their false doctrine being neuer so euident they see not ne heare not or rather they seing see not Matt. 13. ne hearing heare not Verely you must either refuse the balance which your selfe haue offred and required for triall of these Articles which be the scriptures examples councelles and doctours of antiquitie or the better weight of auctoritie sweaing to our syde that is the truth founde in the auncient doctrine of the catholike church and not in the mangled dissensions of the Gospellers aduisedly retourne froÌ„ whence vnaduisedly you haue departed humbly yelde to that you haue stubbernly kickte against and imbrace holesomly that which you haue hated damnably Touching the daily Sacrifice of the Church commaunded by Christ to be done in remembrance of his death that it hath ben and may be well and godly celebrated without a number of communicantes with the priest together in one place which you call priuate Masse within the compasse of your syx hundred yeres after Christ That the communion was then sometymes as now also it is and may be ministred vnder one kynde Of the publike Seruice of the church or commoÌ„ prayers in a tonge not knowen to all the people That the Bishop of Rome was sometyme called vniuersall bishop and both called and holden for head of the vniuersall church That by auncient doctoures it hath ben taught Christes body to be really substantially corporally carnally or naturally in the blessed SacrameÌ„t of the aulter Of the wonderous but true being of Christes body in mo places at one tyme and of the Adoration of the Sacrament or rather of the body of Christ in the Sacrament we haue brought good and sufficient proufes alleaging for the more parte of these Articles the scriptures and for all right good euidence out of auncient examples councelles or fathers Concerning Eleuation ReseruatioÌ„ Remayning of the Accidentes without substance Diuiding the hoste in three partes the termes of figure signe token etc. applyed to the Sacrament many Masses in one church in one daye the reuerent vse of Images the scriptures to be had in vulgar tonges for the common people to reade which are matters not specially treated of in the scriptures by expresse termes all these haue ben sufficiently auouched and proued either by proufes by your selfe allowed or by the doctrine and common sense of the churche As for your twelue last Articles which you put in by addition to the former for shewe of your courage and confidence of the cause and to seme to the ignoraÌ„t to haue much matter to charge vs withall as it appeareth they reporte matter certaine excepted of lesse importance Some of them conteine doctrine true I graunt but ouer curiouse and not most necessary for the simple people Some others be through the maner of your vtterance peruerted and in termes drawen from the sense they haue ben vttered in by the church Which by you being denyed might of vs also be denyed in regard of the termes they be expressed in were not a sleight of falsehed which might redounde to the preiudice of the truth therein worthely suspected Verely to them all we haue sayde so much as to sober quiet and godly

affirmeth the Catholikes to haue nothing for their parte ouer peartly as to sober wittes it semeth egging and prouoking them to bring somewhat in their defence O Mercifull God Iuell In the sermon folio 43. vvho vvould thinke there could be so muche vvilfulnes in the heart of man O Gregorie O Augustine O Hierome O Chrysostome O Leo O Dionise O Anacletus O Sistus O Paule O Christ If vve be deceiued herein ye are they that haue deceiued vs. You haue taught vs those schismes and diuisions ye haue taught vs these heresies Thus ye ordred the holy communion in your tyme the same vve receiued at your hand and haue faithfully delyuered it vnto the people And that ye maye the more meruel at the vvilfulnes of such men they stand this daye against so many old fathers so many Doctoures so many examples of the primitiue churche so manifest and so plaine vvordes of the holy scriptures and yet haue they here in not one father not one Doctour not one allovved example of the primitiue churche to make for them And vvhen I saye not one I speake not this in vehemencie of spirite or heate of talke but euen as before God by the vvaye of simplicitie and truth least any of you should happely be deceiued and thinke there is more vveight in the other syde then in conclusion there shall be fovvnde And therefore once againe I saye of all the vvordes of the holy scriptures of all the examples of the primitiue churche of all the old fathers of all the auncient Doctoures in these causes they haue not one Here the matter it self that I haue novv in hand putteth me in remembraunce of certaine thinges that I vttered vnto you to the same purpose at my last being in this place I remember I layed oâ—â— then here before you a number of things that are nâ—vv in controuerâ—â—e vvhere vnto our aduersaries vvil not yelde And I sayd perhaps boldly as it might then seeme to summe man but as I my self and the learned of our aduersaries theÌ„ selues do vvel knovve syncerely and truly that none of all them that this daye stand against vs are hable or shal euer be hable to proue against vs any one of all these points eyther by the scriptures or by example of the primitiue churche or by the old â—oâ—â—â—â—res or by the auncient generall councelâ—â— Synâ—â— that tyme it hath ben reported in places that I spake then more then I vvas hable to iustifie and make good Hovv be it these reportes vvere onely made in corners and therfore ought the lesse to trouble me Bâ—â— if my sayinges had ben so vveake and might so easely haue than reproued I maruaile that the paâ—ieâ— neuer come to the light to take the aduauntage For my promise vvas and that openly here before you all that if any man vvere able to proue the contrarye I vvould yelde and subscribe to him and he shuld depart vvith the victorieâ— Loth I am to trouble you vvith rehersall of such thinges as I haue spoken afore and yet because the case so requyreth I shall desyre you that haue all ready heard me to beare the more vvith me in this behalf Better it vvere to trouble your eares vvith tvvise hearing of one thing then to betray the truth of God The vvordes that I then spake as neare as I can call them to mynde vvere these If any learned man of all our aduersaries or if all the learned men that be alyue be hable to bring any one sufficient senteÌ„ce out of any olde catholike Doctour or father out of any olde generall councell out of the holy scriptures of God or any one example of the primitiue church vvhereby it may be clearely and plainely proued â–ª Article 1 That there vvas any priuate Masse in the vvorld at that tyme for the space of syxe hundred yeares after Christ Article 2 Or that there vvas then any CoÌ„munion ministred vnto the people vnder one kinde Article 3 Or that the people had theire common prayers then in a straunge tonge that they vnderstoode not Article 4 Or that the Bisshop of Rome vvas then called an vniuersall Bisshop or the head of the vniuersall churche Article 5 Or that the people vvas then taught to beleue that Christes body is really substantially corporalli carnally or-naturally in the Sacrament Article 6 Or that his body is or may be in a thousand places or mo at one tyme Article 7 Or that the priest dyd then hold vp the Sacrament ouer his head Article 8 Or that the people dyd then fall dovvne and vvorship it vvith godly honour Article 9 Or that the Sacrament vvas then or novv ought to be hanged vp vnder a canopie Article 10 Or that in the Sacrament after the vvordes of CoÌ„secration there remayneth onely the accidentes and shevves vvith out the substaunce of bread and vvine Article 11 Or that the priest then diuyded the Sacrament in three partes and aftervvarde receiued him self all alone Article 12 Or that vvho so euer had sayde the Sacrament is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Article 13 Or that it vvas lavvfull then to haue xxx xx.xv.x or v. Masses sayd in one churche in one daye Article 14 Or that Images vvere then set vp in the churches to the entent the people might vvorship them Article 15 Or that the laye people vvas then forbydden to reade the vvorde of God in their ovvne tonge If any man a lyue vvere hable to proue any of these Articles by any one cleare or plaine clause or sentence eyther of the scriptures or of the old doctoures or of any old generall councell or by any example of the primitiue churche I promysed then that I vvould geue ouer and subscribe vnto him These vvordes or the very like I remember I spake here openly before you all And these be the thinges that summe men saye I haue spoken and can not iustifie But I for my part vvill not onely not call in any thing that I then sayde being vvell assuted of the truth there in but also vvill laye more matter to the same That if they that seeke occasion haue any thing to the contrary they may haue the larger scope to replye against me VVherefor besyde all that I haue sayde allready I vvil saye farther and yet nothing so much as might be sayde If any one of all our aduersaries be hable clearely and plainely to proue by such authoritie of the scriptures the olde Doctoures and councelles as I sayde before Article 16 That it vvas then lavvfull for the priest to pronounce the vvordes of consecration closely and in silence to him self Article 17 Or that the priest had auctoritie to offer vp Christ vnto his father Article 18 Or to communicat and receiue the Sacrament for an other as they doo Article 19 Or to applye the vertue of Christes death and passion to any man by the meane of the Masse Article 20

which king Alexander the great vsed to further the course of his conquestes In vita AlexaÌ„dri Magni Who as Plutarche writeth where as he thought verely that he was begoten of a God shewed him self toward the Barbarians very haute and proude Yet among the Grekes he vsed a more modestie and spake litle of his godhead For they being rude and of small vnderstanding he doubted not but by wayes and meanes to bring them to such beleue But the Grekes whom he knew to be men of excellent knowledge and learning of them he iudged as it proued in dede the matter shuld be more subtyly skanned then symply beleued Right so you M. Iuell persuading your self to haue singular skille in diuinitie among the simple people you vtter the weighty and high pointes of Christen Religion that be now in question in such wise as the protestantes haue written of them and with vehement affirmations with misconstrewed and falsefied allegations and with pitifull exclamations you leade the seely soules in to dangerouse errours But in your writinges which you knew shuld passe the iudgement of learned men the pointes of greater importaunce you coouer with silence and vtter a number of Articles of lesse weight for the more part in respect of the chiefe though for good cause receiued and vsed in the churche I speake of them as they be rightly taken denying them all and requyring the catholikes your aduersaries to prooue them Where in you shew your self not to feare controlment of the ignorant but to mistrust the triall of the learned Likewise in the holy Canon of the Masse you fynde faultes where none are as it may easely be proued thinking for defence thereof we had litle to saye But of the prayer there made to the virgine Mary the Apostles and martyrs of the suffrages for the departed in the faith of Christ in your whole booke you vtter neuer a worde though you mislike it and otherwheres speake against it as all your secte doth And why Forsooth because you know right well we haue store of good authorities for proufe thereof And by your will you will not yet stryue with vs in matters wherein by the iudgement of the people to whom you lene much you shuld seme ouermatched And therefore you serch out small matters in comparison of the greatest such as the old doctours haue passed ouer with silence and for that can not of our part by aunciet authorities be so amply affirmed at least waye as you thinke your self assured And in this respecte you laye on lode of blame contumelies and sclaunders vpon the churche for mainteining of them Where in the marke you shoote at euery man perceiueth what it is euen that when you haue brought the catholike churche in to contempte and borne the people in hand we are not hable to proue a number of thinges by you denyed for lacke of such proufes as your self shall allow in certaine particular pointes of small force which falsely you report to be the greatest keys and highest mysteries of our Religion then triumphing against vs and despysing the auncient and catholike ReligioÌ„ in general you may set vp a new Religion of your own forging a new church of your own framing a new gospell of your own deuise Well may I further saye cathedram contra cathedram but not I trowe as S. Augustine termeth such state of Religion altare contrÃ¢ alture For what so euer ye set vp if ye set vp any thing at all and pull not downe onlye all maner of aulters must nedes be throwen downe Now being sorye to see the catholike churche by your stoute and bolde bragges thus attempted to be defaced the truth in maner outfaced and the seely people so dangerously seduced Imbarred of libertie to preache by Recognisance and yet not so discharged in conscience of dutie apperteyning to my calling I haue now thought good to set forth this treatise in writing whereby to my power to saue the honour of the churche which is our common mother to defend the truth in whose quarell none aduenture is to be refused and to reduce the people from deceite and errour which by order of charitie we are bownde vnto For the doing here of if you be offended the coÌ„science of good and right meaning shal sone ease me of that griefe Verely myne intent was not to hurt you but to profite you by declaring vnto you that truth which you seme hytherto not to haue knowen For if you had I wene you would not haue preached and written as you haue Your yeres your maner of studie and the partie you haue ioyned your self vnto consydered it may well be thought you haue not thoroughly sene how much may be sayde in defence of the catholike doctrine touching these Articles which you haue denyed For the maner of doing I am verely persuaded that neither you nor any of your felowes which of all these new sectes by your syde professed so euer he lyketh best shall haue iust cause to complaine The whole treatise is written with out choler with out gaull with out spite What I mislike in you and in them of your syde I could not allow in my self Where truthes cause is treated humaine affections where by the cleare light is dymmed ought to be layd a parte Glykes nyppes and scoffes bittes cuttes and gyrdes become not that stage Yet if I shall perhappes sometymes seme to scarre or lawnce a festered bunche that deserueth to be cut of you will remember I doubte not how the meekest and the holyest of the auncient fathers in reprouing heretikes oftery mâ—â— haue shewed them selues zelouse earnest eager seueâ—â— sharpe and bitter Whose taste so euer loÌ„geth most after such sawce in this treatise he shall fynde small lyking For it is occupyed more about the fortifying of the Articles denyed then about disprouing of the person who hath denyed them Wherein I haue some deale folowed the latter parte of Chilo the wise man his counsaile which I allow better then the first Ama tanquam osurus oderis tanquam amaturus loue as to hate hate as to loue If any man that shall reade this be of that humour as shall mislike it as being colde lowe flatte and dull and requyre rather such verder of writing as is hote lofty sharp and quycke which pleaseth best the tast of our tyme vnderstand he that before I intended to put this forth in printe I thus tempered my stile for these consyderations First where as a certaine exercise of a learned man of fiue or six sheetes of paper spredde abroade in the Realme in defence of some of these Articles by M. Iuell denyed was fathered vpon me which in dede I neuer made sentence of and therefore a storme imminent was mystrusted that by chaunging the hew which many know me by that know me familiarly in case it shuld come to the handes of many as it was likely I myght escape the danger of being charged with it and neuer the lesse satisfye

my frendes request and in some parte also my conscience and doo good Secondly that I thought meeke sober and cold demeanour of writing to be most sitting for such kynde of argument Thirdly and specially that my hart serued me not to deale with M. Iuell myne old acquainted felow and countreyman other wise then swetly gentilly and courteouslye And in dede here I protest that I loue M. Iuell and detest his heresies And now Syr as I loue you right so I am desyrouse of your soule helth which you seme either to forgete or to ê“cure by a wrong waye Bethinke your self I praye you whether the waye you walke in be not the same and you the man that Salomon moued with the spirite of God speaketh of There is a waye Prouer. 26 that semeth to a man right and the ende of it leadeth to damnation Certaine it is you are deceiued and maineteine vntruth as it shall appeare by this treatise Here in you susteine the euill of humaine infirmitie Mary when deceite is by plaine truth detected then to dwell and continewe in errour that procedeth not of humaine weakenes but of deuilish obstinacie But you M. Iuell as many men thinke and I trust are not yet swallowed vp of that gulfe Fayne would I doo you good if I wist how I feare me your sore is putrifyed so farre as oyle and lenitiues wil not serue now but rather vinegre and corosiues You remember I doubte not what Cicero sayth that medicine to profite most which causeth the greatest smarte And what Salomon also Prouer. 27 The woondes of Ã frend to be better then the kisses of an enemie The best salue any man can minister vnto you verely I thinke is to exhorte you to humilitie and to denying of your selfe For if you could be brought to humble your selfe and to denye your selfe doubtles you shuld see in your selfe that you see not If you were humble you would not be so pufte vp and swell against your mother the churche you would not contemne her whom you ought to honor Genes 9. You would not reioyse like the accursed Cham to shew her vnsemelynesse if by corruption of tymes any perhappes be growen For by auctoritie and publike consent saye what ye will none is maineteined If you would denye your self to be the man you be not you shuld better see who and what you be in dede Denye your self to be so well learned as you seme to esteme your selfe and you will be a shamed to make such straunge crakes and vauntes of your being wel assured of that you haue preached and written touching these Articles where in you are deceiued Denye your selfe to be a bishop though you haue put on the bishop of Salesbury his white Rochet and you shall be content and thinke it meet also to geue a rekening of the doctrine which you preache openly before the high estates and therefore conferre with D. Cole and with meaner men also In the begynning of the first ansvver to D. Cole which more insolently then reasonably you refused to doo And by such conference you shall be aduertised of your errour Denye your priuate iudgement and estimation of your long studie in diuinitie which you acknowledge in your replyes and of your great cunning in the same and you shal euidently see and remember that your tyme hath ben most bestowed in the studie of humanitie and of the latine tonge and concerning diuinitie your most labour hath ben imployed to fynde matter against the churche rather then about seriouse and exacte discussing of the truth and that in coÌ„parison of that holy and learned father B. Fissher and others whom you geste and scoffe at In the sermoÌ„ fol. 3â— and seeke to discredite by fond argumentes of your owne framing vpon them by you fathered you are touching the sownde and diepe knowledge of diuinitie skantly a smatterer Agayne denye your selfe to be so great a man but that you may take aduertisement of a man of meaner calling denye your selfe to be so honorable but that it may stand with your honestie to abyde by your promise in a most honest matter by your owne prepensed offer made you maye easely learne how to redresse that hath ben done amisse you maye see your owne infirmities defectes ouersightes and ignorances plainely as it were in a glasse all selfe loue and blinde estimation of your self set a parte you maye with the fauour of all good men with the wynning of your owne soule and many others whom you haue perelously deceiued and to the glory of God be induced to yelde to the truth to subscribe to the same and to recant your errours Where in you shuld doo no other thing then these Articles which you denye by vs with sufficient proufes and testimonies auouched you haue already freely and largely offred Which thing that it maye be done God geue you the grace of his holy spirite to humble your hart to denye your selfe and to make a greater accompte of your euerlasting saluation then of your worldly interest Thomas Harding BECAVSE M. IVELL OFFERETH TO BE TRYED NOT ONLY BY THE SCRIPTVRES AND EXAMples of the primitiue Churche but also by the Councelles and fathers that were within syx hundred yeres after Christ here is set forth a true note of the tyme of bothe for the most part such as be in this treatise alleaged ABdias about the yere of our lord 50. Anacletus 93. Arnobius presbyter 300. Athanasius 379. Ambrosius 380. Amphilochius 380. Augustinus 430. B Basilius 380. C Clemens Papa 80. Cyprianus 249. Cyrillê° Hierosolymitanus 300 Chrysostomus 411. Cyrillus Alexandrinus 436. D Dionysius Areopagita 96. Dionysius Alexandrinus 255. Damasus Papa 1. 369. E Egesippus 160. Eusebius Caesarien 320. Eusebius Emisenus 350. Ephrem 380. Epiphanius 383. Eutropius 550. F Flauius Iosephus 60. G Gregorius Nyssenus 380. Gregorius Nazianzenus 380. Gelasius 490. Gennadius Massiliensis 490. Gregorius Romanus 590. H Hippolytus 220. Hilarius Pictauiensis 371. Hieronymus 422. Hilarius Papa 448. Hesychius secundum Lycosth 490. secundum alios 600. I Ignatius 111. Iustinus Martyr 150. Irenaeus 175. Iulius Apricanus 220. Iulius primus Papa 340. InnoceÌ„tius primus Papa 470. Isidorus Hispalensis 600. L Leo Papa 1. 442. M Martialis Burdegalensis episcopus 50. Melciades Papa 30â— O Origenes 261. P Pontianus Papa 232. Palladius 420. Prudentius 465. S Sixtus Papa 129. Soter Papa 174. Symmachus Papa 500. T Tertullianus 200. Theodoritus 390. V Victor Vitensis episcopus 500. Concilia Concilium Nicenum 1. 326. Concilium Laodicenum 368. Cancilium AntiochenuÌ„ temporibus Athanasij Concilium Constantinopol 1. temporibus Damasi Papae Concilium Agathense 430. Concilium Ephesinum 1. 433. Concilium Chalcedonen 453. Concilium Constantinopo in Trullo 535. Concilium AntisiodoreÌ„se 613. After these folovved Oecumenius Beda Ioannes Damascenus Theophylactus Bernardus Concilium Nicenum 2. Concilium Constantien Concilium Basileen Concilium Florentin sub Eugenio 4. AN ANSWERE TO MAISTER IVELLES CHALENGE BY D. HARDING IF any learned man of

sacramentally with the priestes as it is before proued ergo there were Masses done with out other receiuing the Sacrament with the priestes And then further ergo priuate Masses in Chrysostomes dayes were not straunge and then yet one steppe further there to staye Ergo M. Iuel according to his owne promise and offre must yelde subscribe and recant Iuell Or that there was then any communion ministred vnto the people vnder one kynde Of communion vnder one kynde ARTICLE II. THis being a SacrameÌ„t of vnitie euery true christen man ought in receiuing of it to consyder how vnitie may be acheued and kepte rather theÌ„ to shewe a streightnes of conscience aboute the outward formes of bread and wyne to be vsed in the administratioÌ„ of it and that so much the more how much the ende of euery thinge is to be estemed more then that which serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte kepinge of th' outward ceremonie that according to the saying of S. Augustine who so euer taketh the mysterie of vnitie and kepeth not the bonde of peace he taketh not a mysterie for him selfe but a testimonie against him selfe Therefore they haue great cause to weigh with them selues what they receiue in this sacrament who moued by sleÌ„der reasons made for bothe kyndes do rashely and dangerously condemne the churche for geuing of it vnder one kinde to all that doo not in their owne persons consecrate and offer the same in remembraunce of the sacrifice once offered on the crosse And that they may thinke the churche to staÌ„d vpon good growndes herein may it please them to vnderstand that the fruite of this sacrameÌ„t which they enioye that worthely receiue it dependeth not of the outward formes of bread and wine but redoundeth of the vertue of the fleshe and bloude of Christ And whereas vnder either kynde whole Christ is verely present for now that he is risen againe from the deade his fleshe and bloude can be sundred no more Rom. 6. because he dyeth no more this helthfull sacrament is of true christen people with no lesse fruit receiued vnder one kynde then vnder bothe And as this spirituall fruite is not any thinge diminished to him that receiueth one kinde so it is not any whitte increaced to him that receiueth bothe The Sacramentaries that beleue not the truth of Christes bodye and bloude in this holy SacrameÌ„t I remitte to sundry godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other matter which M. Iuell hath not as yet manifestly touched in his sermon Now concerning th' outward formes of bread and wyne their vse is imployed in significatioÌ„ onely and be not of necessitie so as grace may not be obteined by worthy receiuing of tbe Sacrament onlesse bothe kindes be ministred Therefore in consecrating of the Sacrament according to Christes institution bothe kyndes be necessarie for as much as it is not prepared for the receiuing onely but also for renewing and stirring vp of the remembraunce of oure lordes death So in as much as the sacrament serueth the sacrifice by which the death and oblation of Christ is represented bothe the kyndes be requisite that by diuerse and sundry formes the bloude of Christ shedde for our synnes and separated from his body may euidently be signified But in as much as the faithful people doo receiue the sacrament thereby to atteine spirituall grace and saluatioÌ„ of their soules diuersitie of the formes or kyndes that be vsed for the signification onely hath no further vse ne profite But by one kynde because in it whole Christ is exhibited abundance of all grace is once geuen so as by the other kynde thereto ouer added which geueth the same and not an other Christ no further augmentation of spirituall grace may be atteined In consideration of this the catholike churche taught by the holy ghost all truth whiles in the daily sacrifice the memorie of oure lordes death and passion is celebrated for that it is necessarie therein to expresse most playnely the shedding and separating of the bloude from the bodye that was crucified hath alwayes to that purpose diligently vsed bothe kyndes of breade and wine But in distributing of the blessed sacramaÌ„t to christen people hath vsed her libertie which Christ neuer imbarred by any commaundement to the contrary so as it hath euer ben most for the behoufe and commoditie of the receiuers and hath ministred sometymes bothe kindes sometymes one kynde onely as it hath ben thought most expedieÌ„t in regard of tyme place and persons Matth. 26 Christes vvordes bynde not the laitie to receiue both kindes Ante passioneÌ„ nobis solis praecepit hoc facere inquiuÌ„t Apostoli apud Clementem lib. 8. constitu ApostolicaruÌ„ cap. vlt. As touching the wordes of Christ Bibite ex hoc omnes Drinke ye all of this they perteine to the Apostles only and to their successours For to them only he gaue commaundement to doo that which he dyd in his supper as Clement sayeth To them only saying doo this in my remembrance he gaue commission to consecrate offer and to receiue the sacrament in remembrance of his death and passion by the same wordes ordeining theÌ„ priestes of the newe testameÌ„t Wherefore this belongeth not to the laye people neither can it be iustely gathered by this place that they are bounde of necessitie and vnder paine of deadly synne to receiue the sacrament vnder bothe kyndes And this vnderstoode they which aboue an hundred yeres past chaunging the olde custome of the churche of receiuing the communion vnder one kynde by theire priuate auctoritie would nedes vsurpe the cuppe also For seeing them selues not to haue sufficient proufe and warrant for their dooing of these wordes drinke ye all of this the better to bolster vp their newe flangled attempte Ioan. 6. they thought it better to alleage the wordes of Christ in S. Iohn Excepte ye eate the fleshe of the sonne of man and drinke his bloude ye shall not haue lyfe in you which wordes for all that oure new maisters of these xl yeres past will to be vnderstanded of the spirituall and not of the sacramentall eating Which place although it be taken for the sacramentall eating as it may be and is taken for bothe of the doctours vewed a parte yet in all that chapter there is no mention of the cuppe nor of wine at all Wherefore they that crye so much on the Institution and commaundement of Christ can not fynde in all the scriptures neither commaundement where he gaue charge the sacrament so to be geuen neither so much as any example where Christ gaue it vnder bothe kyndes to any other then to the Apostles Where as contrary wise it may be shewed of oure parte that the sacrament was geuen vnder one kynde only to the two disciples that went to Emaus Luc. 24. For that the

in auncieÌ„t stories haue forsaken the church of Rome twelue tymes and haue ben reconcilied to the same againe Thus hauing declared the supreme auctoritie and primacie of the Pope by the common practise of the churche I nede not to shewe further how in all questions doubtes and controuersies touching faith and religion the See of Rome hath alwayes ben consulted how the decision of all doubtefull cases hath ben referred to the iudgement of that See and to be shorte how all the worlde hath euer fetched light from thence For the proufe whereof because it can not be here declared briefly I remitte the learned reader to the ecclesiasticall storyes where he shal fynde this matter amply treated Now for a briefe answere to M. Iuell who denieth that within six hundred yeres after Christ the bishop of Rome was euer called an vniuersall bishop or the head of the vniuersall church and maketh him selfe very suer of it Although it be a childish thing to sticke at the name any thing is called by the thing by the name signified being sufficiently proued yet to th' intent good folke may vnderstand that all is not truth of the olde gospell which our newe gospellers either affirme or denie The Pope aboue a thousand yeres sithens called vniuersall bishop and head of the vniuersall churthe I will bring good and sufficient witnes that the B. of Rome was then called both vniuersall bisâ—op or oecumenicall patriarke which is one to witte bishop or principall father of the whole world and also head of the church Leo that worthy B. of Rome was called the vniuersall Bishop and vniuersall patriarke of syx hundred and thirty fathers assembled together from all partes of the world in generall councell at Chalcedon Which is both expressed in that councell and also clearly affirmed by S. Gregory in three sundry epistles to Mauricius the Emperour to Eulogius Patriarke of Alexandria and to Anastasius Patriarke of Antioche Thus that name was deferred vnto the Pope by the fathers of that great councell which by them had not ben done had it ben vnlawfull In very dede neither Leo him selfe nor any other his successour euer called or wrote himselfe by that name as S. Gregorie sayeth much lesse presumed they to take it vnto them But rather vsed the name of humilitie calling them selues ech one Seruum seruorum Dei the seruant of the seruantes of God Yet sundry holy martyrs bishops of Rome vsed to calle them selues bishops of the vniuersall church which in effecte is the same as the fathers of Chalcedon vnderstoode So did Sixtus in the tyme of Adrianus the Emperour in his epistle to the bishops of all the world So dyd Victor writing to Theophilus of Alexandria So dyd Pontianus writing to all that beleued in Christ before 1300. yeres past So dyd Stephanus in his epistle to all bishops of all prouinces in the tyme of S. Cyprian And all these were before Constantine the great and before the councell of Nice which times our aduersaries acknowledge and confesse to haue ben without corruption The same title was vsed likewise after the Nicene councell by Felix by Leo and by diuerse others before the first six hundred yeres after Christ were expired Neither did the bishops of Rome vse this title and name onely theÌ„ selues to theire owne aduauncemeÌ„t as the aduersaries of the churche charge theÌ„ but they were honoured therewith also by others as namely InnoceÌ„tius by the fathers assembled in councell at Carthago and Marcus by Athanasius and the bishops of Egypte Head of the churche Concerning the other name Head of the church I meruell not a litle that M. Iuell denyeth that the bishop of Rome was then so called Either he doth contrary to his owne knowledge wherin he must nedes be condemned in his owne iudgement and of his owne coÌ„scieÌ„ce Peter and consequeÌ„tly the Pope Peters successour called head of the church both in termes equiualeÌ„t and also expresly Matth. 10. or he is not so well learned as of that syde he is thoughte to bee For who so euer traueileth in the reading of the auncient fathers findeth that name almost euery where attributed to Peter the first B. of Rome and coÌ„sequeÌ„tly to the successour of Peter that name I saie either in termes equiualeÌ„t or expressely First the scripture calleth Peter primuÌ„ the first among the Apostles The names of the twelue Apostles sayeth Matthew are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christ but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme De diuinis nominibus c. 3. supremuÌ„ decus the highest honour for that he was most honorable of all the Apostles sometime summum sometime verticalem the chiefest and the highest Apostle Origen vpon the beginning of Iohn sayeth Let no man thinke that we set Iohn before Peter Who may fo doo for who shuld be higher of the Apostles then he Lib 1. epistola 3. who is and is called the toppe of them Cyprian calleth the church of Rome in consideration of that bishops supreme auctoritie Ecclesiam principaleÌ„ vnde vnitas sacerdotalis exorta est The principall or chiefe church froÌ„ whence the vnitie of priestes is spronge Eusebius Caesariensis speaking of Peter sent to Rome by gods prouidence to vanquish Simon Magus ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ calleth him potentissimum maximum Apostolorum reliquorum omnium principem the mightÃ¬est of power and greatest of the Apostles and prince of all the reste Augustine commonly calleth Peter primum apostolorum first or chiefe of the Apostles Hierome Ambrose Leo and other doctours Prince of the Apostles Chrysostome vpon the place of Iohn cap. 21. sequere me folowe me among other thinges sayeth thus Homil. 87 If any would demaunde of me how Iames tooke the see of Ierusalem that is to saie how he became bisshop there I would answere that this he meaneth Peter Maister of the whole worlde made him gouernour there In Matth. homil 55. Ierem. 1. And in an other place bringing in that God saide to Ieremie I haue set thee like an yron pillour and like a brasen walle But the father sayeth he made him ouer one natioÌ„ but Christ made this man meaning Peter ruler ouer the whole worlde etc. And least these places shuld seme to attribute this supreme auctoritie to Peter onely and not also to his successours it is to be remembred that Irenaeus and Cyprian acknowledge and call the churche of Rome chiefe and principall And Theodoritus in an epistle to Leo calleth the same in coÌ„sideration of the bishop of that See his primacie orbi terrarum praesideÌ„tem ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ president or bearing rule ouer the worlde Ambrose vpon that place of Paul 1. Timoth. 3. where the church is called the pillour and staie of the truth saieth thus Cum totus mundus Dei sit ecclesia

substance which was crucified and shedde foorth for vs. Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries who holde opinion that it is there but in a figure signe or taken onely Againe we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn The bread which I wil geue is my fleshe which I will geue for the lyfe of the worlde but onely in his last supper where if he gaue his fleshe to his Apostles and that none other but the very same which he gaue for the lyfe of the worlde it foloweth that in the blessed Sacrament is not mere bread but that same his very body in substance For it was not mere bread but his very body that was geuen and offred vp vpon the crosse If the wordes spoken by Christ in S. Iohn of promise that he performed in his holy supper The bread that I will geue is my fleshe had ben to be taken not as they seme to meane plainely and truly but metaphorically tropically symbolically and figuratiuely so as the truth of our lordes fleshe be excluded as our aduersaries do vnderstand them then the Capernaites had not had any occasion at all of their great offence Then shuld not they haue had cause to murmour against Christ as the EuaÌ„gelist sheweth The Iewes sayeth S. Iohn Stroue among them selues Cap. 6. saying how can he geue vs his fleshe to eate And much lesse his dere disciples to whom he had shewed so many and so great miracles to whom he had before declared so many parables and so high secretes shuld haue had any occasioÌ„ of offence And doubteles if Christ had meant they shuld eate but the signe or figure of his body they would not haue sayde Durus est hic sermo this is a hard saying and who can abyde to heare it For then shuld they haue done no greater thing then they had done oftentymes before in eating the Easter lambe And how could it seme a hard worde or saying if Christ had meant nothing elles but this the bread that I will geue is a figure of my body that shall cause you to remember me To conclude shortely If Christ would so haue ben vnderstanded as though he had meant to geue but a figure onely of his body it had ben no nede for him to haue alleaged his omnipotencie and almighty power to his disciples thereby the rather to bring them to beleefe of his true body to be geuen them to eate Hoc vos scandalizet doth this offende you sayeth he what if ye see the sonne of man ascende where he was before it is the Spirite that geueth lyfe c. As though he had sayde ye consyder onely my humanitie that semeth weake and fraile neither doo you esteme my diuine power by the great miracles I haue wrought But when as ye shall see me by power of my godhed ascend in to heauen from whence I came vnto you will ye then also stand in doubte whether ye-may beleue that I geue you my very body to be eaten Thus by signifyyng his diuine power Christ confownded their vnbeleefe touching the veritie and substance of his body that he promysed to geue them in meate What occasioned the fathers to vse these termes really substantially corporally c. These places of the scripture and many other reporting plainely that Christ at his supper gaue to his disciples his very body euen that same which the daye folowing suffered death on the Crosse haue ministred iust cause to the godly and learned fathers of the churche to saye that Christes body is present in this Sacrament really substantially corporally carnally and naturally By vse of which aduerbes they haue meant onely a truth of being and not a waye or meane of being And though this manner of speaking be not thus expressed in the scripture yet is it deduced out of the scripture For if Christ spake plainely and vsed no trope figure nor metaphore as the scripture it selfe sufficiently declareth to an huÌ„ble beleuer and would his disciples to vnderstand him so as he spake in manifest termes when he sayde This is my body which is geuen for you TheÌ„ may we saye that in the sacrament his very body is present yea really that is to saye in dede substantially that is in substaÌ„ce and corporally carnally and naturally by which wordes is meant that his very body his very fleshe and his very humaine nature is there not after corporal carnal or natural wise but inuisibly vnspeakeably miraculousely supernaturally spiritually diuinely and by waye to him onely knowen And the fathers haue ben driuen to vse these termes for more ample and full declaratioÌ„ of the truth and also for withstanding and stopping obiections made by heretikes And because the catholike faith touching the veritie of Christes body in the Sacrament was not impugned by any man for the space of a thousand yeres after Christes being in earth and about that tyme Berengarius Berengarius first beganne openly to sowe the wicked sede of the sacramentarie heresie which then sone confuted by learned men and by the same first author abiured and recanted now is with no lesse wickednes but more busely and more earnestly set forth againe the doctoures that sytheÌ„s haue written in defence of the true and catholike faith herein haue more often vsed the termes a fore mentioned then the olde and auncient fathers that wrote within M. Iuelles syx hundred yeres after Christ who doubteles would no lesse haue vsed theÌ„ if that matter had ben in question or doubte in their tyme. And albeit these termes were straunge and newe as vsed within these fyue hundred yeres onely and that the people were neuer taught for syx hundred yeres after Christ as M. Iuell sayeth more boldly then truly and therefore more rashely then wysely yet the faith by them opened and declared is vniuersall and olde verely no lesse olde then ys our lordes supper where this Sacrament was first instituted Here before that I bring in places of auncient fathers reporting the same doctrine and in like termes as the catholike churche doth holde concerning this article least our opinion herein might happely appeare ouer carnall and grosse I thincke it necessary briefly to declare what maner a true bodie and bloud of Christ is in the sacrament Christ in him selfe hath but one fleshe and bloud in substaÌ„ce which his godhed tooke of the virgine Mary once and neuer afterward lefte it of The fleshe and bloud of Christ is of double consyderation But this one fleshe and bloud in respecte of double qualitie hath a double consideration For at what tyme Christ lyued here in earth among men in the shape of man his fleshe was thrall and subiecte to the frailtie of mannes nature synne and ignoraÌ„ce excepted That fleshe being passible vntil death the souldiers at the procurement of the Iewes

which also arte present to all in one momeÌ„t of tyme from the east to the west froÌ„ the north to the sowth one in many the same in diuerse places from wheÌ„ce I saye coÌ„meth this soothly not of our dutie or deserte but of thy good will and of the good pleasure of thy swetnesse for thou hast prepared in thy swetnesse for the poore one o God In the same sermon exhorting the churche to reioise of the presence of Christ he sayeth In terra sponsum habes in Sacramento in coelis habitura es sine velamento hic ibi veritas sed hic palliata ibi manifestata In the earth thou hast thy spouse in the sacrament in heaueÌ„ thou shalt haue him without vaile or couering both here and also there is the truth of his presence but here couered there opened Thus all these fathers as likewise the rest coÌ„fesse as it were with one mowth that Christ sitteth at the right hande of his father and is here present in the sacrament the same tyme that he is in heauen and in earth at once in many and diuerse places one and that the same is euery where offered the one true sacrifice of the churche And this article is by them so clearely and plainely vttered that figures significations tropes and metaphores can fynde no appearaunce nor colour at all Whereby the new Maisters reasons seme very peeuishe Christ is ascended ergo he is not in the sacrameÌ„t Christ is in heauen sitting at the right hande of his father ergo he is not in earth Christes body is of nature finite ergo it is conteined in a place circuÌ„scriptiuely ergo it is not in many places In making of which slender argumentes they will not seme to acknowledge whose body it is euen that which is proper to God whose power is ouer all and to whom all thinges obeye But because M. Iuell and they of that secte seme to set litle by these fathers though very auncient S. Bernard excepted and of the churche holden for saintes I will bring forth the auctoritie of Martin Bucer a late doctour of their owne syde though not canonizate for a sainte as yet Truth coÌ„fessed by the enemie of truth for that I knowe This newe father whom they esteme so much and was the reader of diuinitie in CaÌ„bridge in kyng Edwardes tyme very vehemently and for so much truly affirmeth the true reall presence of Christes body in the sacrament For he sayeth Christ sayde not This is my spirite this is my vertue but this is my body wherefore we must beleue sayeth he Christes body to be there euen the same that dyd hange vpon the crosse our lord him selfe Which in some parte to declare he vseth the similitude of the sunne for his purpose contrary to M. Iuelles negatiue to proue Christes body present and that really and substaÌ„tially in what places so euer the sacrament is rightly ministred His wordes be these In coÌ„meÌ„t in 16. cap. Matthaei Vt sol verÃ¨ vno in loco coeli visibilis circuÌ„scriptus est radijs tameÌ„ suis praesens verÃ¨ substaÌ„tialiter exhibetur vbilibet orbis Ita Dominus etiaÌ„ si circuÌ„scribatur vno loco coeli arcani et diuini id est gloriae Patris verbo tameÌ„ suo sacris symbolis verÃ¨ et totus ipse Deus et homo praesens exhibetur in sacra coena eoque substantialiter quam praesentiaÌ„ noÌ„ minus certÃ² agnoscit meÌ„s credeÌ„s verbis his Domini Symbolis quaÌ„ oculi vident et habeÌ„t solem presenteÌ„ demonstratuÌ„ exhibituÌ„ sua corporali luce Res ista arcana est noui testameÌ„ti res fidei noÌ„ sunt igitur huc admitteÌ„dae cogitationes de praesentatione corporis quae constat ratione huius vitae etiam patibilis fluxae Verbo Domini simpliciter in haerendum est debet fides sensuum defectui praebere supplementum Which may thus be englished As the sunne is truly placed determinatly in one place of the visible heauen and yet is exhibited truly and substantially by his beames euery where abroade in the worlde So our lord although he be conteined in one place of the secret and diuine heauen that is to witte the glorie of his father yet for all that by his word and holy tokens he is exhibited present in his holy supper truly and him selfe whole God and man and therefore substaÌ„tially or in substaÌ„ce Which presence the mynde geuing credite to these our lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the sunne present shewed and exhibited with his corporall light This is a secrete matter and of the newe testament a matter of faith therefor herein thoughes be not to be admitted of such a presentatioÌ„ of the body as coÌ„sisteth in the maner of this lyfe passible and transitorie We must symply cleaue to the word of our lord and where our senses faile there must faith helpe to supplie Thus we see how Bucer in sundry other pointes of faith bothe deceiued and also a deceiuour confirmeth the truth of this article pyththely and playnely Such is the force of truth that oftentymes it is confessed by the very enemies of truth Fight not with the churche M. Iuell but fight with the enemie of the churche fight with him whoÌ„ you haue folowed in departing from the churche who neuer the lesse by force of truth is driueÌ„ against you to confesse the truth in those most plaine wordes VerÃ¨ totus ipse Deus homo praesens exhibetur in sacra coena eoque substantialiter in this holy supper him selfe God and Man is exhibited present truly and whole and therefore substantially Now to be shorte whereas the chiefe argumeÌ„tes that be made against the being of Christes body in many places at once be deduced of nature in respecte that this article semeth to them to abolishe nature it maye please them to vnderstand God vvorking aboue nature destroyeth not nature that God who is auctour of nature can by his power doo with a body that which is aboue the nature of a body nature not destroyed but kepte and preserued whole Which Plato the hethen philosopher would sone haue ben induced to beleue if he were alyue Who asked what was nature answered quod Deus vult that which God will And therefore we beleeue that Enoch and Elias yet mortal by nature doo by power of God lyue in body and that aboue nature Abacuc was by the same power caught vp and in a momeÌ„t caried from Iewrie to Babylon his nature reserued whole Saint Peter by God according to nature walked on the earth the same by God besyde nature walked vpon the waters Christ after condicion of nature assumpted suffred death in body the same Christ by his diuine power entred with his body in to his disciples through doores closed Christ at his last supper according to nature sate downe with his twelue disciples and among them

in the throne and to the lambe for euer And the fouer and tvventie elders fell dovvne on their faces and adored him that lyueth vntill vvorldes of vvorldes But it shall be more tediouse then nedefull to recite places out of the scriptures for proufe of th'adoratioÌ„ of Christ there may of theÌ„ be fownde so great plentie Contrarietie in the first diuisers of the nevve gospell Yet because Luther was either so blinde or rather so deuilishe as to denye th'adoration where notwithstaÌ„ding he coÌ„fessed the presence of Christes true and natural body in the Sacrament I will here recite what the Sacramentaries of Zurich haue written against him therefore What saye they is the bread the true and natural body of Christ and is Christ in the supper as the Pope and Luther doo teache present Wherefore then ought not the lord there to be adored where ye saye him to be present Why shall we be forbydden to adore that which is not onely sacramentally but also corporally the body of Christ Thomas toucheth the true body of Christ raysed vp from the dead and falling downe on his knees adoreth saying My God and my lord The disciples adore the lord as well before as after his Ascension Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man Ioan. 9. beleuest thou in the sonne of God and he answered him saying Lord who is he that I may beleue in him And Iesus sayed to him Thou hast bothe sene him and who speaketh with thee he it is Then he sayeth lord I beleue and he adored him Now if we taught our lordes bread to be the natural body of Christ verely we would adore it also faithfully with the papistes This much the Zuinglians against Luther Whereby they prooue sufficiently th'adoration of Christes body in the Sacrament and so consequently of Christ him selfe God and man because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone so as where his body is there is it ioyned and vnited also vnto his godhed and so there Christ is present perfitely wholly and substantially very god and man For the cleare vnderstanding whereof the better to be atteined the scholastical Diuines haue profitably deuised the terme concomitantia plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ and vnder the forme of wine his bloud ex vi sacramenti and with the body vnder forme of bread also the bloud the soule and godhed of Christ and likewise with the bloud vnder the forme of wyne the body soule and godhed ex concomitantia as they terme it in shorter and playner wise vttering the same doctrine of faith which the holy fathers dyd in the Ephesme councell against Nestorius Whereby they meane that where the body of Christ is present by necessary sequell because of the indiuisible copulation of bothe natures in the vnitie of person for as much as the Word made fleshe neuer lefte the humaine nature there is also his bloud his soule his godhed and so whole and perfite Christ God and man And in this respecte the terme is not to be misliked of any godly learned man though some newe Maisters scoffe at it who fill the measure of their predecessours that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith by holy and learned fathers in generall councelles holesomly deuised Of which sorte ben these homousion humanatio incarnatio transubstantiatio etc. Now here is to be noted how the Zuinglians whom M. Iuell foloweth in th'article of adoration confute the Lutherans as on the other syde the Lutherans in th'article of the presence confute the Zuinglians As though it were by gods speciall prouidence for the better staye of his churche so wrought that bothe the truth shuld be confessed by the enemies of truth and also for vttering of vntruth the one shuld be condemned of the other that by the warre of heretikes the peace of the churche might be established and by their discorde the catholike people might the faster grewe together in concorde Now hauing sufficieÌ„tly proued by the scriptures and that with the ZuingliaÌ„s also adoration and godly honour to be due vnto Christes body where so euer it please his diuine maiestie to exhibit the same present let vs see whether we can finde the same doctrine affirmed by the holy and auncient fathers What the Apostles taught in their tyme concerning this Article we may iudge by that we reade in Dionysius that was S. Paules scholer and for that is to beleued He adoreth and worshippeth this holy mysterie with these very wordes Ecclesias hierarch cap. 3. Sed Ã² diuinum penitus sanctumque mysterium etc. But Ã´ diuine and holy mysterie which vouchesafest to open the cooueringes of signes layd ouer the vtter thy light to vs openly and plainely and fill our spirituall eyes with the singular and euident brightnes of thy light Origen teacheth vs how to adore and worship Christ in the Sacrament before we receiue it after this forme of wordes Hom 5. in diuersos Euangelij locos QuaÌ„do sanctum cibum etc. when thou receiuest the holy meate and that vncorrupt banket when thou enioyest the bread and cuppe of lyfe thou eatest and drinkest the body and bloud of our lord then our lord entreth in vnder thy roofe And therefor thou also humbling thy selfe folowe this CeÌ„turion or captaine and saye Lord I am not vvorthy that thou enter vnder my roofe For where he entreth in vnworthely there he entreth in to the condemnation of the receiuer What can be thought of S. Cyprian but that he adored the inuisible thing of this Sacrament which is the body and bloud of Christ seing that he confesseth the godhed to be in the same nolesse then it was in the person of Christ which he vttereth by these wordes In Ser. dâ— coena do Panis iste quem dominus discipulis porrigebat etc. This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of god is made fleshe And as in the person of Christ the manhode was sene and the godhed was hydden euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacrameÌ„t Chrysostom hath a notable place for the adoration of Christes body in the Sacrament in his commentaries vpon S. Paul In 10. cap. prioris ad Corinth where he affirmeth also the real presence and the sacrifice Let vs not let vs not sayeth he be willing impudently to kill our selues And when thou seest that body set forth saye with thy selfe for cause of this body I am no lenger earth and ashes no lenger captiue but free This body fastened on the Crosse and beaten was not ouercome with death After this he exhorteth all to adore and worship our lordes body in the Sacrament This body sayeth he the wise men worshipped

be set against the truth as contrary to the same but it is such a kinde of figure as doth couer the truth present and so as it were ioyned with the truth as it is wonte to be taken in the newe testament where it sheweth rather the maner of a thing to be exhibited then that it taketh awaie the truth of presence of the thing which is exhibited For elles concerning the truth of Christes body in the SacrameÌ„t if any man doubte what opinion he was of he sheweth him selfe plainely so to iudge of it as euer hath ben taught in the catholike churche Whereof he geueth euideÌ„ce in many other places but specially in his second booke to his wife exhorting her not to marye againe to an infidell if she ouerlyued him least if she dyd she should not haue oportunitie to obserue the Christen Religion as she would Speaking of the blessed SacrameÌ„t which was then commonly kepte of deuout men and women in their houses and there in tymes of persecution receiued before other meates when deuotion styrred them he sayth thus Shall not thy husband knowe what thou eatest secretly before other meat And if he knowe it he wil beleue it to be bread not him who it is called the latine is recited before I omitte many other places which shewe him to acknowledge Christes body in the Sacrament because I would not be tediouse which veryly by no wresting can be drawen to the significatioÌ„ of a mere figure The like answere may be made to the obiection brought out of S. Augustine contrÃ Adimantum Manichaeum cap. 13. Non dubitauit dominus dicere Hoc est corpus meum cum tamen daret signum corporis sui our lord stickte not to saye This is my body when notwithstanding he gaue the signe of his body For this is to be consydered that S. Augustine in fighting against the Maniches ofteÌ„tymes vseth not his owne sense and meaning but those thinges which by some meane how so euer it were might seme to geue him aduantage against them so as he might put them to the worst as he witnesseth him selfe in his booke de bono perseuerantiae cap. 11. 12. Gregorie Nazianzene oratione 4. in sanctum Pascha shewing difference betwen the passeouer of the lawe which the Iewes dyd eate and that which we in the Newe testament doo eate in the mysterie of the Sacrament and that which Christ shall eate with vs in the lyfe to come in the kingdom of his father vttereth such wordes as whereby he calleth that we receiue here a figure of that shall be receiued there Caeterum iam Paschae fiamus participes figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius SiquideÌ„ Pascha legale audenter dico figurae figura erat obscurior at paulÃ² post illo perfectius purius fruemnr cum Verbum ipsum biberit nobiscum in regno patris nouum detegens et docens quae nunc mediocriter ostendit Nouum enim semper existit id quod nuper est cognituÌ„ But now sayeth he let vs be made partetakers of this passeouer and yet but figuratiuely as yet albe it this passeouer be more manifest then that of the olde lawe For the passeouer of the lawe I speake boldly was a darke figure of a figure but er it be long we shall enioye it more perfitely and more purely when as the Word that is the sonne of God shall drynke the same newe with vs in the kingdom of his father opening and teaching the thinges that now he sheweth not in most clear wise For that euer is newe which of late is knowen Where as this learned father calleth our passeouer that we eate a figure whereof the lawe passeouer was a figure terming it the figure of a figure he asketh leaue as it were so to saye and confesseth him selfe to speake boldely alluding as it semeth to S. Paul or at least hauing fast printed in his mynde his doctrine to the Hebrewes Heb. 10. where he calleth the thinges of the lyfe to come res ipsas the very thinges theÌ„ selues the thiÌ„ges of the Newe testameÌ„t ipsaÌ„ imagineÌ„ reruÌ„ the very image of thinges and the Olde testameÌ„t imaginis vmbraÌ„ the shadowe of the image Which doctrine Nazianzene applyeth to the Sacrament of the aulter And his meaning is this that although we be goten out of those darknes of the lawe yet we are not come to the full lyght which we looke for in the world to come where we shall see and beholde the very thinges them selues clearely and we shall knowe as we are knowen To be shorte by his reporte the sacrameÌ„tes of the olde testament be but figures and shadowes of thinges to come the Sacramentes of the Newe testament not shadowes of thinges to come but figures of thinges present which are coÌ„teined and delyuered vnder them in mysterie but yet substantially at the ende all figures in heauen shall cease and be abolished and there shall we see al those thinges that here be hydden clearely face to face And where Christ sayeth that he will drinke his passeouer newe with vs in the kingdom of his father Nazianzen so expowndeth that word Newe as it may be referred to the maner of the exhibiting not to the thing exhibited not that in the world to come we shall haue an other body of our lord which now we haue not but that we shall haue the selfe same body that now we haue in the Sacrament of the aulter in a mysterie but yet verely and substantially after an other sorte and maner and in that respecte newe for so had without mysterie or couerture in cleare sight and most ioyfull fruitioÌ„ it is newe in comparison of this present knowledge Thus the word figure reporteth not alwaies the absence of the truth of a thing as we see but the maner of the thing either promysed or exhibited that for as much as it is not clearly and fully sene it be called a figure so of Origen it is called imago rerum In Psal 38 homil 2. an image of the thinges as in this place Si quis verÃ² transire potuerit ab hac vmbra veniat ad imaginem rerum videat aduentum Christi in carne factum videat cum pontificem offerentem quidem nunc patri hostias post modum oblaturum intelligat haec omnia imagines esse spiritualium rerum corporalibus officijs coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man sayeth he can passe and departe from this shadow let him come to the image of thinges and see the comming of Christ made in fleshe let him see him a bishop that bothe now offereth sacrifice vnto his father and also hereafter shall offer And let him vnderstand that all these thinges be images of spirituall thinges and that by bodily seruices heauenly thinges be resembled and set forth So this

is not specially forbydden And by that all may be witnesses which are not specially forbyddeÌ„ all may make their proctoures to answere for theÌ„ in iudgemeÌ„t which are not forbyddeÌ„ in the speciall prohibitioÌ„ for that the edictes of proctoures and witnesses are prohibitorie L. Iulia. ff de testibus And because Lex Iulia dyd forbydde a womaÌ„ condeÌ„ned for adulterie to beare witnesse in iudgement thereof the texte of the Ciuill lawe concludeth that women maye beare witnesse in iudgement Exceptio coÌ„firmat regulam in noÌ„ exceptis And they saye further that exception in one case confirmeth the generall rule and maketh the reste that is not excepted more sure and stable and to be in force in contrary sense to the exception But I will not bring M. Iuell out of his professed studie to farre to seeke lawes For in dede we nede not go to lawe for these matters wherein the church hath geuen sentence for vs but that our aduersaries refuse the iudge after sentence Which if they had done when order permitteth it at the begynning and had plainely as I feare me some of them thinke denyed them selues to be Christians or at least of Christes courte in his catholike churche we shuld not haue stryued so long about these matters We would haue imbraced the truth of God in his church quietly whiles they sought an other iudge according to their appetites and phantasies as Turkes and infidelles doo Now if M. Iuell be not so precise in his iudgemeÌ„t of allowing the first six hundred yeres after Christ as to condemne the churche that folowed in the nexte generatioÌ„ then we may alleage vnto him the twelfth councell of Toledo in Spaine holden in the yere of our lorde 680. for proufe that many Masses were celebrated in one churche in one daye For the same appeareth plainely by this decree of the fathers there Can. â— Relatum nobis est quosdam de sacerdotibus non tot vicibus communionis sanctae gratiam sumere quot sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant sacrificia in omnibus se oblationibus Ã coÌ„munione suspendunt in sola tantum extrema sacrificij oblatione communionis sanctae gratiam sumunt quasi non sit toties illis vero singulari sacrificio participandum quoties corporis sanguinis Domini nostri Iesu Christi immolatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt hostias participes sunt altaris 1. Cor. 10. CertuÌ„ est quÃ²d hi qui sacrificantes non edunt rei sunt dominici sacramenti Quicunque ergo sacerdotum deinceps diuino altario sacrificium oblaturus accesserit se a coÌ„munione suspenderit ub ipsa qua se indeceÌ„ter priuauit gratia communionis anno vno repulsum se nouerit Nam quale erit illud sacrificium cui nec ipse sacrificans particeps esse cognoscitur Ergo modis omnibus est tenendum vt quotiescunque sacrificans corpus sanguinem Iesu Christi Domini nostri in altario immolat toties perceptionis corporis sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine priestes who doo not receiue the grace of the holy coÌ„munion so many tymes how many sacrifices they seme to offer in one daye But if they offer vp to God many facrifices by them selues in one daye in all those oblatioÌ„s they suspend them selues from the coÌ„munion and receiue the grace of the holy coÌ„munion onely at the last oblation of the sacrifice as though they ought not so ofteÌ„tymes to be partakers of that true and singular sacrifice as the sacrifice of the body and bloude of our lorde Iesus Christ hath ben done For beholde the Apostle sayeth 1. Cor. 10. Be not they which eate sacrifices partakers of the aulter It is certaine that they who dooing sacrifice doo not eate be gylty of our lordes sacrament Wherefore what priest so euer hereafter shal come vnto the holy aulter to offer sacrifice and suspend him selfe from the communioÌ„ be it knoweÌ„ vnto him that he is repelled and thrust awaye from the grace of the communion whereof he hath vnsemely bereued him selfe whereby is meant that he standeth excoÌ„municate for the space of one yere For what a sacrifice shall that bee whereof neither he him selfe that sacrificeth is knowen to be partaker wherefore by all meanes this is to be kepte that how oftentymes so euer the priest doth sacrifice the body and bloude of Iesus Christ our lorde on the aulter so oftentymes he receiue and make him selfe partaker of the body and bloude of Christ Sacrifice taken for the Masse Here by the word Sacrifice and offering of the sacrifice the fathers vnderstande the dayly sacrifice of the churche which we call the Masse For though the word Missa be of great antiquitie and many tymes fownde in the fathers yet they vse more commonly the word Sacrifice Neither can the enemies of this sacrifice expounde this canon of the inward sacrifices of a mannes harte but of that sacrifice which the priest cometh to the holy aulter to offer of the sacrifice of the body and bloude of Christ our lorde offered on the aulter for so be their wordes where he receiueth the grace of the holy coÌ„munion which is the participation of the body and bloude of our lorde This much graunted as by any reasonable vnderstanding it can not be drawen nor by racking can be stretched to any other sense we haue here good auctoritie for the hauing of many Masses in one churche in one daye And where as the fathers of that councell allowed many Masses in one daye sayde by one priest there is no reason why they shuld not allowe the same sayd by sundry priestes in one daye If our aduersaries saye this might haue ben done in sundry places whereby they may seme to frustrate our purpose touching this article we answere that besyde th'approuing of the Masse by theÌ„ so coÌ„fessed it were vaine and fryuolouse to imagine such gadding of the priestes from churche to churche for saying many Masses in one daye Doubtelesse the fathers of that Toletane Councell meant of many Masses sayd in one place in a daye as Leo dyd for seruing the faithfull peoples deuotion that resorted to churche at sundry houres as we see the people doo now that so all might be satisfied Which shuld not haue ben if one Masse onely had ben sayde If M. Iuell agnise and accepte for good the auctoritie of this Councell as the churche doth then must he allowe these many thinges which he and the Sacramentaries to the vttermost of their power and cunning labour to disproue and deface First the blessed sacrifice of the Masse which the fathers of this councell call the true and singular sacrifice the sacrifice of the body and bloud of our lord IESVS CHRIST the sacrifice of the body and bloud of Iesus Christ our lorde which

of the scripture the common people may reade for their conforte and necessary instruction and by whom the same may be translated it belongeth to the iudgement of the churche Which church hath already condemned all the vulgare traÌ„slations of the Bible of late yeres for that they be founde in sundry places erroneous and parciall in fauour of the heresies which the translatours maineteine And it hath not onely in our tyme condemned these late translations but also hytherto neuer allowed those fewe of olde tyme. I meane S. Hieromes translation into the Dalmaticall tonge if euer any such was by him made as to some it semeth a thing not sufficiently proued And that which before S. Hierome Vlphilas an Arian bishop made and coÌ„mended to the nation of the Gothes who first inuented letters for them and proponed the scriptures to them translated into their owne tonge and the better to bring his Ambassade to the Emperour Valens to good effecte was persuaded by the heretikes of Constantinople and of the courte there to forsake the catholike faith and to communicate with the Arians making promise also to trauaile in brynging the people of his countrie to the same secte which at length he performed most wickedly As for the church of this land of Britaine the faith hath continewed in it thirten hundred yeres vntill now of late without hauing the Bible translated into the vulgare tonge to be vsed of all in common Our lord graunt we yelde no worse soules to God now hauing the scriptures in our owne tonge and talking so much of the gospell then our auncesters haue done before vs. This Iland sayeth Beda speaking of the estate the church was in at his dayes at this present according to the number of bookes that Gods lawe was written in doth serche and coÌ„fesse one and the selfe same knowlege of the high truth and of the true highte with the tonges of fiue nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione scripturorum caeteris omnibus est facta coÌ„munis Which tonge of the Latines sayeth he is for the studie and meditation of the scriptures made common to all the other Verely as the Latine tonge was then commoÌ„ to all the nations of this lande being of distincte languages for the studie of the scriptures as Beda reporteth so the same onely hath alwayes vntill our tyme ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose and thereof it hath ben called the Latine churche Wherefore to conclude they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges it behoueth theÌ„ after the opinioÌ„ of wise meÌ„ to see first that no faultes be fownde in their translations as hytherto many haue ben fownde And a small faulte committed in the handling of Gods worde is to be taken for a great crime Nexte that for as much as such translations perteine to all christen people they be referred to the iudgement of the whole churche of euery language and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules Furthermore that there be some choise exception and limitation of tyme place and persons and also of partes of the scriptures after the discrete ordinaunce of the Iewes Amongest whom it was not laufull that any man shuld reade certaine partes of the Bible before he had fullfilled the tyme of the priestly ministerie which was the age of thirty yeres Praefatione in Ezechielem as S. Hierome witnesseth Lastly that the setting forth of the scriptures in the common language be not commended to the people as a thing vtterly necessary to saluation least thereby they condemne so many churches that hytherto haue lackt the same and so many learned and godly fathers that haue not procured it for their flockes finally all that haue gonne before vs to whom in all vertue innocencie and holynes of lyfe we are not to be compared As for me in as much as this matter is not yet determined by the church whether the common people ought to haue the scriptures in their owne tonge to reade and to heare or no I defyne nothing As I esteme greatly all godly and holesome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I would that these hote talkers of gods worde had lesse of that knowledge which maketh a man to swell and to be proude in his owne conceite and that they would depely weigh with them selues whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians 1. Cor. 8. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to knowe God graunt all our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly sayd of vs which S. Augustine in the like case sayde very drâ—dfully to his dere frende Alipius Surgunt indocti coelum rapiunt Confess lib. 8. ca. 8 nos cum doctrinis nostris sine corde ecce vbi volutamur in carne sanguine The vnlearned and simple aryse vp and catche heauen awaie from vs and we with all our great learning voyed of heart lo where are we wallowing in fleshe and bloude Or that it was then lawfull for the priest Iuell to pronounce the wordes of Consecration closely and in silence to him selfe Of secrete pronouncing the Canon of the Masse ARTICLE XVI THe matter of this article is neither one of the highest mysteries nor one of the greatest keyes of our religion how so euer Maister Iuell pleaseth him selfe with that reporte thinking thereby to impaire the estimation of the catholike churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thing For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion it had ben euery where vniforme and inuariable That the breade and wyne be consecrated by the wordes of our lord pronounced by the priest as in the person of Christ by vertue of which through the grace of the holy ghoste the breade and wyne are chaunged into our lordes body and bloude this thing hath in all tymes and in all places and with consent of all inuariably ben done and so beleued But the manner of pronouncing the wordes concerning silence or open vtteraunce according to diuersitie of places hath ben diuerse The maner of pronouncing the coÌ„secration in the Greke and latine churches diuers In libello de Sacramento Eucharistiae The grekes in the East churche haue thought it good to pronounce the wordes of consecration clara voce as we finde in Chrysostomes Masse and as Bessarion writeth alta voce that is plainely out alowde or with alowde voice Sacerdos alta voce iuxtÃ Orientalis Ecclesiae ritum verba illa pronunciat hoc est corpus

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

had done their due penaunce One as he telleth there thinking to haue that blessed body which he had receiued with others in his hande when he opened the same to put it into his mowth fownde that he helde ashes And thereof S. Cyprian sayeth Documento vnius ostensum est dominum recedere cum negatur By the example of one man it was shewed that our lord departeth awaie when he is denyed It is neither wicked nor a thing vnworthy the maiestie of that holy mysterie to thinke our lordes body likewise done awaie in cases of negligence villanie and prophanation Or that when Christ sayde Hoc est corpus meum Iuell this word Hoc pointeth not the bread but Indiuiduum vagum as some of them saye What this pronoune Hoc pointeth in the vvordes of coÌ„secration ARTICLE XIIII VVhat so euer hoc pointeth in this saying of Christ after your iudgemeÌ„t M. Iuell right meaning and plaine christen people 2. Thes â— who through gods grace haue receiued the loue of truth and not the efficacie of illusion to beleue lying beleue verely that in this sacrament after consecration is the very body of Christ and that vpon credite of his owne wordes The benefite of the Geneuian CoÌ„munioÌ„ Hoc est corpus meum They that appoint them selues to folowe your Geneuian doctrine in this point deceiued by that ye teache them hoc to point the breade and by sundry other vntruthes in stede of the very body of Christ in the Sacrament rightly ministred verely present shall receiue nothing at your communion but a bare piece of bread not worth a point As for your some saye who will haue Hoc to point indiuiduum vagum first learne you well what they meane and if their meaning be naught who so euer they be handle them as you lyste therewith shall we be offended neuer a deale How this word Hoc in that saying of Christ is to be takeÌ„ and what it pointeth we knowe who haue more learnedly more certainely and more truly treated thereof then Luther Zuinglius Caluin Cranmer Peter Martyr or any their ofspring Iuell Or that the accidentes or formes or shewes of bread and wyne be the Sacramentes of Christes body and bloud and not rather the breade and wyne it selfe Who are the Sacramenâ—tes of Christes bodye and bloud the accidentes or the bread and vvyne ARTICLE XXV FOr as much as by the almighty power of gods word pronounced by the priest in the consecration of this Sacrament the body and bloud of Christ are made really present the substance of breade tourned into the substance of the body and the substaÌ„ce of wine into the substance of the bloud the breade which is consumed awaie by the fier of the diuine substance as Chrysostom sayeth In homil Paschali and now is becoÌ„me the breade which was formed by the hand of the holy ghost in the wombe of the virgine and decocted with the fyer of the passion in the aulter of the crosse as S. Ambrose sayeth De conse dist 2. ca. omnia can not be the sacrament of the body nor the wine of the bloud Neither can it be sayde that the breade and the wine which were before are the sacramentes for that the breade is becomme the body and the wyne the bloud and so now they are not and if they be not then neither be they sacramentes Therefore that the outward formes of breade and wyne which remaine be the sacrameÌ„tes of Christes body and bloud and not the very bread and wine it selfe it foloweth by sequell of reason or consequent of vnderstanding deduced out of the first truth which of S. Basile in an epistle ad Sozopolitanos Epist 65. speaking against certaine that went about to raise vp againe the olde heresie of Valentinus is called ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ Of which sequell of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse scriptures Which waye of reasoning Basile vsed against heretikes as also sundry other fathers where manifest scripture might not be alleaged And whereas there must be a lykenesse betwen the sacrament and the thing of the sacrament for if the sacrameÌ„tes had not a likenesse of thinges whereof they are sacramentes Aug. epis 22. ad Bonifacium EpiscopuÌ„ properly and rightely they shuld not be called sacramentes as the sacrament of baptisme which is the outward washing of the fleshe hath a likenesse of the inward wasshing of the soule and no likenesse here appeareth to be betwen the formes that remaine and the thing of the Sacrament for they consist not the one of many cornes the other of grapes for thereof cometh not accident but substance hereto may be sayde it is ynough that these sacrameÌ„tes beare the likenesse of the body and bloud of Christ for as much as the one representeth the likenesse of breade the other the likenesse of wyne De conse dist 2. ca. hoc est quod dicimus which S. Augustine calleth visibilem speciem elementorum the visible forme of the elementes Thus the formes of breade and wine are the sacramentes of the body and bloud of Christ not onely in respecte of the thing signified which is the vnitie of the churche but also of the thing coÌ„teined which is the very fleshe and bloud of Christ whereof the truth it selfe sayde Ioan. 6. The breade that I shall geue is my fleshe for the lyfe of the worlde Iuell Or that the Sacrament is a signe or token of the bodye of Christ that lyeth hydden vnderneathe it Of the vnspeakeable maner of the being of Christes bodye and bloud vnder the formes of breade and vvine ARTICLE XXVI THat the outward forme of bread which is properly the sacrament is the signe of the body of Christ we confesse yea of that body which is couertly in or vnder the same In libro Sentent Prosperi which S. Augustine callet carnem domini forma panis opertam the fleshe of our lord couered with the forme of bread But what is meant by this terme Lyeth we knowe not As through faith grounded vpoÌ„ gods worde we knowe that Christes body is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bring the catholike teaching in contempte or that it sitteth or standeth we denye it For lying sitting and standing noteth situatioÌ„ of a body in a place according to distinction of membres and circunscriptioÌ„ of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such maner the body of Christ is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the body or place enuironning Which maner of being in is aboue all reache of humaine vnderstanding wonderouse straunge and singular not defined and limited by the lawes or bondes of nature but by the almighty power of God

wittes may seme sufficient Now this being so what you mynde to doo I knowe not what you ought to doo I knowe right well I wishe you to doo that which may be to your owne and to the peoples soule helth that being by you and your felowes deceiued depende of you to the setting forth of the truth to the procuring of a godly concorde in Christes church and finally to the glory of God This may you doo by forsaking that which perhappes semeth to you truth and is not that which semeth to you learning and is but a floorishe or vernishe of learnig that which semeth to you cleare light and is profounde darknes and by retourning to the church where concerning the faith of a christeÌ„ man is all truth and no deceite right learning Ioan. 1. and the very light euen that which lightneth euery man coming into this worlde which is there to be fownde onely and not elles where for as much as the head is not separated from the body O that you would once mynde this seriously M. Iuell As for me if either speaking writing or expending might further you therto I shuld not spare tonge nor penne nor any portion of my necessary thinges were it neuer so dere I would gladly powre out all together to helpe you to atteine that felicitie But Ã´ lord what lettes see I whereby you are kepte from that good Shame welth of your estate your worldly acquaintance besyde many others But Syr touching shame which alwayes irketh those that be of any generositie of nature if you call your better philosophie to counsell you shall be taught not to accoÌ„pte it shamefull to forsake errour for loue of truth but rather willfully to dwell in errour after that it is plainely detected As for the welth of your estate which some assure you of so long as you maineteine that parte I can not iudge so euill of you but that you thinke how fickle and fraile these worldly thinges bee and how litle to be estemed in respecte of the heauenly estate which remaineth to the obedient children of the church as the contrarie to the rebelles Apostates and renegates Touching your acquaintance what shall the familiaritie of a fewe deceiued persons staye you from that felicitie which you shall acheue with the loue and frendship of all good men of whose good opinion onely ryseth fame and renome Luc. 15. and also with the reioising of the Angels in heauen This your happy chaunge the better and wiser sorte of men will impute to grace mightely by gods power in you wrought Genes 1. 2. Cor. 4. which sundreth light from darknes and maketh light shyne out of darknes Neither shall they iudge that inconstancie where is no chaunge in will but onely in vnderstanding Where the will remaining one alwayes bent to the glorie of God the deceiued vnderstanding is by better instruction corrected and righted there is not inconstancie to be noted but amendment to be praysed Neither shall you in this godly enterprise be alone Many both of olde tyme and of our dayes haue gone this waye and haue broken the yse before you Eusebius of Caesarea in Palaestina Beryllus of Bostra in Arabia and Theodoritus of Cyrus in Persie who forsooke haynouse heresies against Christ and by grace retourned to the catholike faith againe So haue done in our tyme Georgius wicelius Fridericus Staphylus Franciscus Balduinus and many mo Thus hauing called to my mynde the consyderations that are like to withholde you from yelding to the catholike faith froÌ„ retourning to the church and from performing your promise I fynde no bandes so strong to kepe you fast in the chayer of pestilence which this long tyme you haue sitten in that through Gods grace working humilitie and denyall of your selfe in your hart whereof I spake in my preface you shuld not easely loose and be in libertie where you might clearly see the light spredde abroad ouer the whole Church and espie the darknes of the particuler sectes of your newe gospell which you lyued in before But all this notwithstanding peraduenture your hart serueth you to stande stowtly according to the purport of your chalenge in the defence of the doctrine you haue professed and for which you haue obteined a bishoprike thinking great skorne to be remoued froÌ„ the same by any such meanes as these to you may seme And now perhappes you enter into meditation with your selfe and confereÌ„ce with your brethren to frame an answere to this treatise and by contrary writing to fortifie your negatiues Well may you so doo But to what purpose I praye you Well may you make a smoke and a smooder to darken the light for a tyme as men of warre are wont to doo to worke a feate secretly against their enemies But that can not long continewe The smoke will sone vanishe awaye the light of the truth will eftesones appeare Well may you shutte the light out of a fewe houses by closing dores and windowes but to kepe awaye the bright sunne froÌ„ that great Citie which is set on high vpon a hill doo what ye can Matt. 5. therein all your trauaill your deuises and endeuours shall be vaine and frustrate As iron by scowring is not onely not consumed but kepte froÌ„ ruste and canker and is made brighter so the church by the armures and hostilitie of heretikes is not wounded but through occasioÌ„ strengthened styrred to defence and made inuincible When it is opressed then it ryseth when it is inuaded then it ouercometh When by the aduersaries obiections it is chekte and controlled then it is acquitted and preuaileth Wherefore talke preache and write against the doctrine of the church whiles ye will ye shall but spurne against the stone where at ye may breake your shynnes and be crushed to pieces Matt. 21. Act. 9. the same not moued Ye shall but kicke against the pricke Ye shall but torment youre owne conscience condemned in your owne iudgement Tit. 3. as witting that ye resist the church and for the lyfe to come encreace the heape of euerlasting damnation All the reward ye shall wynne hereby is the vaine fauour of a fewe light and vnstable persons by you deceiued Whom the blastes of your mutable doctrine shall moue and blowe awaye from Gods floore the church Matt. 3. like chaffe the good and constant people remaining still like weighty and sownde wheate The argumeÌ„tes and reasons you shall make against the doctrine of the church may happely persuade some of the worldly wise who be fooles in Gods iudgement as the reasons of them that haue commended infamouse matters Phauorinus Synesius Glaucus apud Platonem Cornelius Agrippa Erasmus haue persuaded some Of whom one praised the feuer quartane an other droÌ„kennes an other baldnes an other vnrighteousnes and in our tyme one ignorance and an other foolishnes Which by the authours hath ben done onely for an exercise of wittes and rather to the wondering then corrupting 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

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