comprised within a great volume The recitall of a fewe shall here geue a taste as it were of the whole and so suffise Lib. 3. c. 3. Irenaeus hauing much praised the church of Rome at length vttereth these wordes by which the souerainetie therof is confessed Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire ecclesiam hoc est eos qui vndique sunt fideles To this church of Rome it is necessary all the church that is to say all that be faithfull any where to repaire and come together for the mightier principalitie of the same that is to witte for that it is of greater power and auctoritie then other churches and the principallest of all Androw folowed our Sauiour before that Peter dyd tamen primatum non accepit Andreas sed Petrus and yet Androw receiued not the Primacie but Peter In 2. Corinth 12. sayeth Ambrose In the epistle of Athanasius and the bishops of Egipte to Liberius the Pope in which they sue for helpe against the oppressions of the Arianes we fynde these wordes Huius rei gratia vniuersalis vobis à Christo Iesu commissa est ecclesia etc. Euen for this cause the vniuersall church hath ben committed to you of Christ Iesus that you shuld trauaile for all and not be negligent to helpe euery one Luc. 11. for whyles the stronge man being armed kepeth his house all thinges that he possesseth are in peace Hilarius speaking much to th'extolling of Peter and his successour in that See sayeth De Trinita lib. 6. Supereminentem beatae fidei suae confessione locum promeruit Matt. 16. that for the confession of his blessed faith he deserued a place of preeminence aboue all other S. Ambros confessing him selfe to beleue that the largenesse of the Romaine Empire was by gods prouidence prepared that the gospell might haue his course and be spredde abrode the better sayeth thus of Rome De vocatione gētium li. 2. cap. 6. Quae tamen per Apostolici sacerdotij principatum amplior facta est arce religionis quà m solio potestatis Which for all that hath ben aduaunced more by the chieftie of the Apostolike priesthod in the tower of Religion then in the throne of temporall power Saint Augustine in his 162. epistle sayeth In Ecclesia Romana semper apostolicae cathedrae viguit principatus The primacie or principalitie of the Apostolike chaier Lib. 1. cōtra 2. epistolas Pelagianorum ad Bonifaciū cap. 1. Quamuis ipse in eo preemi◠celsiore fastigio speculae pastoralis Lib. 2. de baptismo cōtrà Donatistas hath euermore ben in force in the Romaine church The same saint Augustine speaking to Bonifacius Bishop of Rome this care sayeth he complaining of the Pelagians is common to vs all that haue the office of a bishop albe it therein thou thy selfe hast the preeminence ouer all being on the toppe of the pastorall watchetower In an other place he hath these wordes Caeterum magis vereri debeo ne in Petrum contumeliosus existam Quis enim nescit illum apostolatus principatum cuilibet episcopatui praeferendum But I ought rather to be afraied least I be reprochefull towarde Peter For who is he that knoweth not that that principalitie of Apostleship is to be preferred before any bishoprike that is An other most euidēt place he hath in his booke De vtilitate credendi Cap. 17. ad Honoratum Cum tantum auxilium Dei etc. Whereas sayeth he we see so great helpe of God so great profite and fruite shall we stande in doubte whether we may hide our selues in the lappe of that church which though heretikes barke at it in vaine rownde about condemned partly by the iudgement of the people them selues Culmen auctoritatis obtinuit Cui primas dare nolle vel summae profecto impietatis est vel praecipitis arrogantiae Cōtrà Luciferianos partly by the sadnes of Councelles and partly by the maiestie of miracles euen to the confession of mankynde from the Apostolike See by successions of bishops hath obteined the toppe or highest degree of auctoritie to which church if we will not geue and graunt the Primacie soothly it is a point either of most high wickednes or of hedlong arrogancie The notable saying of S. Hierome may not be let passe Ecclesiae salus à summi sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in ecclesiis efficientur schismata quot sacerdotes The saftie of the church hangeth of the worship of the high Priest he meaneth the Pope Peters successour to whom if there be not geuen a power peerelesse and surmonting all others in the churches we shall haue so many schismes as there be priestes There is an epistle of Theodoritus bishop of Cyrus extāt in greke written to Leo bishop of Rome Wherein we finde a worthy witnes of the Primacie of the See Apostolike His wordes may thus be englished If Paul sayeth he the preacher of truth and trumpet of the holy ghoste ranne to Peter to bring from him a determination and declaration for them who at Antioche were in argument and contention concerning lyuing after Moyses lawe much more wee who are but small and vile shall runne vnto your throne Apostolike that of you we may haue salue for the sores of the churches there folowe these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est per omnia enim vobis conuenit primas tenere that is to saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 5 proufe Reason For in all thinges perteining to faith or religion so he meaneth it is meete that you haue the chiefe dooinges or that you haue the Primacie For your high seate or throne is endewed with many prerogatiues and priuileges Now let vs see whether this chiefe auctoritie may be fownde necessary by reason That a multitude which is in it selfe one can not continewe one onlesse it be conteined and holden in by one bothe learned philosophers haue declared and the common nature of thinges teacheth For euery multitude of their owne nature goeth a sunder in to many and from an other it cometh that it is one and that it contineweth one And that whereof it is one and is kepte in vnion or onenesse it is necessary that it be one elles that selfe also shall nede the helpe of an other that it bee one For which cause that saying of Homere was alleaged by Aristotle as most notable It is not good to haue many rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let one be ruler Whereby is meant that pluralitie of soueraine rulers is not fitte to conteine and kepe vnitie of a multitude of subiectes Therefore sith that the churche of Christ is one for as there is one faith one baptisme one calling so there is one churche yea all we are one body and membres one of an other as S. Paul sayeth and in our Crede we all professe to
adoration of christes bodie in them present And thus for the Eleuation or holding vp of the sacrament we haue sayde ynough Or that the people did then fall downe and worship Iuell the Sacrament with godly honour Of the vvorshipping or adoration of the Sacrament ARTICLE VIII IF the blessed SacrameÌ„t of the aulter were no other then M. Iuell and the rest of the Sacramentaries thinke of it then were it not well done the people to bowe downe to it and to worship it with godly honour For then were it but bare bread and wyne how honorably so euer they speake of it calling it symbolicall that is tokening and sacramentall bread and wyne But now this being that very bread which god the father gaue vs from heaueÌ„ as Christ sayeth Ioan. 6. This bread being the fleshe of Christ which he gaue for the life of the world this being that bread and that cuppe 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely shall be gylty of the body and bloud of our lord in this Sacrament being conteined the very reall and substantiall body and bloud of Christ as him selfe sayeth expressely in the three first euangelistes and in S. Paul this being that holy Eucharistia which Ignatius calleth the fleshe of our Sauiour Iesus Christ In epistola quadaÌ„ ad Smyrnenses vt citatur à Theodori to in Polymorph Lib. 4. coÌ„trà haereses ca. 34. that hath suffered for our synnes which the father by his goodnes hath raysed vp to life againe This being not common bread but the Eucharistia after consecration consisting of two thinges earthly and heauenly as Irenaeus sayeth meaning by the one the outward formes by the other the very body and bloud of Christ who partely for the godhed inseparably thereto vnited and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary are worthely called heauenly This being that bread which of our lord geuen to his disciples not in shape but in nature chaunged by the almighty power of the word In Ser. de coena do is made fleshe as S. Cyprian termeth it This being that holy mysterie wherein the inuisible priest tourneth the visible creatures of bread and wyne in to the substaÌ„ce of his body and bloud by his word with secrete power Homil. 5. de Pascha as Eusebiê° Emisenus reporteth This being that holy foode by worthy receiuing whereof Christ dwelleth in vs naturally that is to witte is in vs by truth of nature and not by concorde of will onely Lib. 8. de trinitate as Hilarius affirmeth Againe this being that table whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary as the same Hilarie sayeth This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth but that earth which remained vntouched and was full of the same that is the blessed virgine Marye as Gregorie Nyssene describeth Lib. de vita Mosis cap. 48. CoÌ„stitut Apostol li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper in the which Christ sacrificed him selfe as Clemens Romanus and as Hesychius declareth Who furthermore in an other place writeth most plainely that these mysteries meaning the blessed sacrament of th'aulter are sancta sanctorum the holiest of all holy thinges because it is the body of him selfe of whom Gabriel sayd to the virgine Luc. 1. the holy ghost shall come vpon the and the power of the highest shall ouershaddowe the therefore that holy thing which shall be borne of the shall be called the sonne of God and of whom also Esaie spake Holy is our lord and dwelleth on high verely euen in the bosome of the father On the holy table where these mysteries are celebrated the lambe of God being layed and sacrificed of priestes vnbloudely as that most auncient and worthy councell of Nice reporteth Briefly in this highest SacrameÌ„t vnder visible shape inuisible thinges soothly the very true reall liuely natural and substantiall body and bloude of our Sauiour Christ being conteined as the scriptures doctoures councelles yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme This I saye in conclusion being so as it is vndoubtedly so we that remaine in the catholike churche and can by no persecution be remoued from the catholike faith whom it liketh M. Iuell and his felowes to call papistes beleue verely that it is our bownden duetie to adore the Sacrament and to worship it with all godly honour By which word Sacrament notwithstanding in this respect we meane not the outward formes that properly are called the sacrament but the thing of the sacrameÌ„t the inuisible grace and vertue therein conteined euen the very body and bloud of Christ And when we adore and worship this blessed Sacrament we doo not adore and worship the substance it selfe of bread and wine because after consecratioÌ„ none at all remaineth Neither doo we adore the outward shapes and formes of bread and wine which remaine for they be but creatures that ought not to be adored What Christen people adore in the Sacrament but the body it selfe and bloud of Christ vnder those formes verely and really conteined lowly and deuoutly doo we adore And therefore to speake more properly and according to skill least our aduersaries might take aduaÌ„tage against vs through occasion of termes where right sense onely is meant we proteste and saye that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament And here this much is further to be sayde that in the Sacrament of the aulter the body of Christ is not adored by thought of mynde sundred from the word but being inseparably vnited to the word For this is specially to be considered that in this most holy Sacrament the body and bloud of Christ are not present by them selues alone as being separated from his soule and from the godhed but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably and that they be as him selfe is perfite whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn I am sayeth he the bread of lyfe Againe this is bread comming downe from heauen that if any eate of it he dye not I am the liuely bread that came downe from heauen if any eate of this bread he shall lyue euerlastingly And to shewe what bread he meant he coÌ„cludeth with these wordes And the bread which I shall geue is my fleshe which I shall geue for the life of the world By which wordes he assureth vs plainely that his fleshe which he geueth vs to eate is full of lyfe and ioyned with his godhed which bringeth to the worthy receiuers thereof immortalitie as well of body as of soule Which thing fleshe and bloud of it selfe could not performe as our lord him selfe declareth plainely where he
which is at this present receiued and may of mannes nature be sene is called an image In this saying of Origen this word image doth not in significatioÌ„ diminishe the truth of thinges so as they be not the very thinges in dede for the thinges that Christ dyd in fleshe were true thinges but when they are termed the image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greke writer vppon these wordes of saint Paul to the Hebrewes Non ipsam imaginem rerum Hebr. 10. Not the image it selfe of thinges id est verità tem rerum that is the truth of thinges sayeth he and addeth further Res appellat futuram vitam imaginem auteÌ„ rerum Euangelicam politiam vmbram verò imaginis rerum vetus Testamentum imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of which wordes may thus be vttered in English S. Paul calleth the lyfe to come the thinges and the ordinance or disposition of the thinges in the gospell he calleth the image of thinges and the olde testament he nameth the shadowe of the image of thinges For an image sheweth samples more manifest but the adumbration or shadowing of the image sheweth these thinges but darkely for this doth expresse the weakenes of the olde testament By this place of Oecumenius we see that although it be proper to an image to exhibite the truth of thinges and therefore by interpretation he sayeth Imaginem id est veritatem the image that is the truth yet the proper and right taking of the word signifieth the waye or maner of a thing to be exhibited not the thing it selfe that what the image hath lesse then the thing it selfe it is to be vnderstanded in the maner of exhibiting not in the thing it selfe exhibited Hitherto we haue brought examples to declare that the wordes figure and image signifie the truth of thinges exhibited in dede though in secrete and priuie maner Certaine fathers vse the wordes signum sacramentum that is signe and Sacrament in the same signification Saint Augustine in libro SententiaruÌ„ Prosperi De consecra dist 2. can VtruÌ„ sub figura sayeth thus Caro eius est quam forma panis opertam in sacramento accipimus sanguis eius quem sub vini specie sapore potamus carâ— videlicet carnis sanguis est sacramentúm sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur visibile domini nostri Iesu Christi corpus palpabile plenum gratia omnium virtuâ—um diuina maiestate It is his fleshe that we receiue do â—â—â—ered with the forme of bread in the Sacrament and his bloud that vnder the shape and sauour of wyne we drinke soothly fleshe is a sacrament of fleshe and bloud is a sacrament of bloud by the fleshe and the bloud bothe inuisible spirituall intelligible our lord Iesus Christ his visible and palpable body full of the grace of all vertues and diuine Maiestie is signified or as it were with a signe noted In these wordes of Saint Augustine we see the fleshe of Christ called a sacrament of his fleshe and the bloud a Sacrament of his bloud in as much as they be coouered with the forme of bread and wyne yet verely and in substance present and likewise he letteth not to call this veritie or truth of the thinges them selues thus couertly exhibited a signe of Christes visible and palpable body so that the naming of a signe doth not importe a separation from the truth but sheweth a distincte maner of the truth exhibited And therefore according to the truth of the maner of exhibiting it is not the fleshe of Christ but the sacrament of the fleshe of Christ for that the fleshe doth not exhibite it selfe in his owne shape but in a Sacrament And therefore in an other place he writeth thus Sicâ—t ergâ— coelestis panis De consecra dist 2. can Hoc est quod dicimus qui caro Christi est suo modo vocatur corpus Christi cum re vera sit sacramentum corporis Christi illius videlicet quod visibile quod palpabile mortale in cruce positum est vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio non rei veritate sed significante mysterio Sic Sacramentum fidei quod Baptismus intelligitur Fides est As the heauenly bread sayeth Saint Augustin which is the fleshe of Christ in his maner is called the body of Christ when as in very dede it is the sacrament of Christes body euen of that which is visible which is palpable and being mortall was put on the crosse and the sacrificing it selfe of his fleshe which is done by the priestes handes is called the passion the death the crucifying of Christ not in truth of the thing but in mysterie signifying So the Sacrament of faith which is vnderstanded to be baptisme is faith By heauenly bread he vnderstanded not wheaten bread but that heauely meate which he sayeth to be the fleshe of Christ and this farre he affirmeth the truth of his fleshe it selfe which he sayeth to be called suo modo in his maner the body of Christ as who should saye whose truth notwithstaÌ„ding if ye beholde on the behalfe of the maner of exhibiting in very dede it is a Sacrament of Christes body which is in visible shape so as he speaketh of Christes body that hath suffred In Psa 98. In 1. cap. Ephes Agayne S. Augustine sayeth in an other place Non hoc corpus quod videris comestari estis Not this body which ye see shall ye eate And Saint Hierom sayeth diuinam spiritualem carneÌ„ manducandam dari aliam quideÌ„ ab ea quae crucifixa est that diuine and spirituall fleshe is geuen to be eaten other beside that wich was crucifyed Wherefore in respecte of the exhibiting the fleshe is diuided that in it selfe is but one and the fleshe exhibited in mysterie is in very dede a Sacrament of Christes body visible and palpable which suffred on the crosse And thus it foloweth of conuenience whereas the fleshe is not the same according to the qualities of the exhibiting which was crucifyed and which now is sacrificed by the handes of a priest againe where as the passion death and resurrection are sayde to be done not in truth of the thing but in mysterie signifying it foloweth I saye that the fleshe is not the same in qualities so as it was on the crosse though it be the same in substance Many mo auctorities might be alleaged for the opening of this matter but these for this present are ynough if they be not too many as I feare me they will so appeare to the vnlearned reader and to such as be not geuen to earnest studie and diligent
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
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 mē 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 aunciēt 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 insolēt 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 sentēce 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 amōg sober mē the reproche of rashnes among humble men of presumptiō 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 sufficiētly 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 vnderstād it etc. But you Maister Iuell as though you had readde all that euer hath ben writtē 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 sermō 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 importāce 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 cōfirmation 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 vpō 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 cōfessed truthes rather thē principall pointes of faith in th'exact treatie of which the aunciēt doctours of the churche haue not imployed their studie and trauaile of writing For many of thē 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 Gregoriū 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 thē 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 bē 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 sermōs 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
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 contrâ 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
praecipuè ecclesia Romana quae Caput est omnium ecclesiarum and specially the church of Rome which is the Head of all the churches Naming the church of Rome he meaneth the bishop there or his legates to be sent in his stede Thus it is proued by good and auncient auctorities that the name and title of the Head ruler president chiefe and principall gouernour of the church is of the fathers attributed not onely to Peter but also to his successours bishops of the See Apostolike And therefore M. Iuell may thinke him selfe by this charitably admonished to remember his promise of yelding and subscribing I will adde to all that hath ben hytherto sayde of this matter a saying of Martin Luther that such as doo litle regarde the grauitie of auncient fathers of the olde church may yet somewhat be moued with the lightnes of the young father Luther Patriarke and fownder of their newe churche Lightnes I may well call it for in this saying which I shall here rehearse he doth not so soberly allowe the Popes Primacie The popes primacie acknovvleged by Martin Luther as in sundry other treatises he doth rashly and furiousely inueigh against the same In a litle treatise intituled Resolutio Lutheriana super propositione sua 13. de potestate papae his wordes be these Primum quod me mouet Romanum pontificem esse alijs omnibus quos saltem nouerimus se pontifices gerere superiorem est ipsa voluntas Dei quam in ipso facto videmus Neque enim sine voluntate Dei in hanc monarchiam vnquam venire potuisset Rom. Pontifex At voluntas Dei quoquo modo nota fuerit cum reuerentia suscipienda est ideoque non licet temerè Romano pontifici in suo primatu resistere Haec autem ratio tanta est vt si etiam nulla scriptura nulla alia causa esset haec tamen satis esset ad compescendam temeritatem resistentium Et hac sola ratione gloriosissimus martyr Cyprianus per multas epistolas confidentissimè gloriatur contrà omnes episcoporum quorumcunque aduersarios sicut 3. Regum legimus quòd decē tribus Israel discesserunt à Roboam filio Salomonis tamen quia voluntate Dei siue auctoritate factum est ratum apud Deum fuit Nam apud theologos omnes voluntas signi quam vocant operationem Dei non minus quà m alia signa voluntatis Dei vt praecepta prohibitiua etc. metuenda est Ideo non video quomodo sint excusati à schismatis reatu qui huic voluntati contraueniētes sese à Romani pontificis auctoritate subtrahunt Ecce haec est vna prima mihi insuperabilis ratio quae me subijcit Romano pontifici Primatū eius confiteri cogit The first thing that moueth me to thinke the B. of Rome to be ouer all other that we knowe to be bisshops is the very will of God which we see in the facte or dede it selfe for without the will of God the B. of Rome could neuer haue commen vnto this monarchie But the will of God by what meane so euer it be knowen is to be receiued reuerently And therefore it is not lawfull rashly to resiste the B. of Rome in his primacie And this is so great a reason for the same that if there were no scripture at all nor other reason yet this were ynough to stay the rashnes of them that resiste And through this onely reason the most gloriouse martyr Cyprian in many of his epistles vaunteth him selfe very boldly against all the aduersaries of Bishops what soeuer they were As in the thirde booke of the kinges we read that the ten tribes of Israel departed from Roboam Salomons sōne Yeat because it was done by the will or auctoritie of God it stoode in effecte with God For among all the diuines the will of the signe which they call the working of God is to be feared no lesse then other signes of Gods will as commaundemētes prohibitiue etc. Therefore I see not how they may be excused of the gilte of schisme which going against this will withdrawe them selues from the auctoritie of the B. of Rome Lo this is one chiefe inuincible reason that maketh me to be vnder the bisshop of Rome and compelleth me to confesse his Primacie This farre Luther Thus I haue briefly touched some deale of the scriptures of the canons and councells of the edictes of Emperours of the fathers sayinges of the reasons and of the manifolde practises of the church which are wonte to be alleaged for the Popes Primacie and supreme auctoritie With all I haue proued that which M. Iuell denyeth that the B. of Rome within sixe hundred yeres after Christ hath ben called the vniuersall bishop of no small number of men of great credite and very oftentymes Head of the vniuersall church both in termes equiualent and also expressely Now to the nexte article Or that the people was then taught to beleue Iuell that Christes body is really substantially corporally carnally or naturally in the Sacrament Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed Sacrament ARTICLE V. CHristen people hath euer ben taught that the body and bloud of Iesus Christ by the vnspeakeable working of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verely and in dede This doctrine is fownded vppon the plaine wordes of Christ which he vttered in the institution of this sacrament expressed by the Euangelistes and by S. Paul As they were at supper sayeth Matthewe Iesus tooke breade and blessed it and brake it Matth. 26 and gaue it to his disciples and sayeth Take ye eate ye this is my body And takyng the cuppe he gaue thankes and gaue it to them saying Drynke ye all of this For this is my bloude of the newe testament which shall be shedde for many in remission of synnes With like wordes almost Marke Luke and Paul Marc. 14. Luc. 22. 1. Cor. 11. doo describe this diuine institution Neither sayde our lord onely This is my body but least some shuld doubte how his wordes are to be vnderstanded for a playne declaration of them he addeth this further Wich ys geuen for you Luc. 22. Likewise of the cuppe he sayeth not onely This is my bloude But also as it were to putte it out of all doubte Which shall be shed for many Now as faithful people doo beleue that Christ gaue not a figure of his body but his owne true and very body in substance and like wise not a figure of his bloude but his very pretiouse bloude it selfe at his passion and death on the crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstāding but that he geueth vnto vs in these holy mysteries his selfe same body and his selfe same bloude in truth of
substance which was crucified and shedde foorth for vs. Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries who holde opinion that it is there but in a figure signe or taken onely Againe we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn The bread which I wil geue is my fleshe which I will geue for the lyfe of the worlde but onely in his last supper where if he gaue his fleshe to his Apostles and that none other but the very same which he gaue for the lyfe of the worlde it foloweth that in the blessed Sacrament is not mere bread but that same his very body in substance For it was not mere bread but his very body that was geuen and offred vp vpon the crosse If the wordes spoken by Christ in S. Iohn of promise that he performed in his holy supper The bread that I will geue is my fleshe had ben to be taken not as they seme to meane plainely and truly but metaphorically tropically symbolically and figuratiuely so as the truth of our lordes fleshe be excluded as our aduersaries do vnderstand them then the Capernaites had not had any occasion at all of their great offence Then shuld not they haue had cause to murmour against Christ as the Euāgelist 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 occasiō 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 hūble 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 Thē may we saye that in the sacrament his very body is present yea really that is to saye in dede substantially that is in substāce 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 declaratiō 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 sythēs 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 thē 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 substāce 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 ignorāce excepted That fleshe being passible vntil death the souldiers at the procurement of the Iewes
verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat
noÌ„ne corporaliter quoque facit communicatione corporis Christi Christum in nobis haebitare what troweth this Ariane heretike perhappes that we knowe not the vertue of the mysticall blessing whereby is meant this sacrament which when it is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion And after this he sayeth as plainely that Christ is in vs non habitudine solum quae per charitatem intelligitur verumetiam participatione naturali not by charitie onely but also by naturall participation The same Cyrill sayeth in an other place Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body we are ioyned to him in naturall vnion Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti suâ—t ab hac naturali vnione alienos putabit who will thinke sayeth he that they wich be vnited together by the vnion of that one holy body in one Christ be not of this natural vnion He calleth this also a corporall vnion in the same booke and at length after large discussion how we be vnited to Christ not onely by charitie and obedience of religion but also in substance concludeth thus Sed de vnione corporali satis But we â–ª haue treated ynough of the corporall vnion Yet afterward in diuerse sentences he vseth these aduerbes for declaring of the veritie of Christes body in the sacrament naturaliter substantialiter secundum carnem or carnaliter corporaliter as most manifestly in the 27. chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur spiritualiter autem vt Deus The sonne of God is vnited vnto vs corporally as man and spiritually as God Agayne where as he sayeth there Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes clarificamur glorificamurque c. We receiuing the sonne of God vnited to the father by nature corporally and substaÌ„tially are clarifyed and glorifyed or made glorious being made partakers of the supreme nature The like saying he hath lib. 12. ca. 58. Now this being and remayning of Christ in vs and of vs in Christ naturally and carnally and this vniting of vs and Christ together corporally presupposeth a participation of his very body which body we can not truly participate but in this blessed sacrament And therefor Christ is in the Sacrament naturally carnally corporally that is to saye according to the thruth of his nature of his fleshe and of his body For were not he so in the SacrameÌ„t we could not be ioyned vnto him nor he and we could not be ioyned and vnited together corporally Diuerse other auncient fathers haue vsed the like manner of speach but none so much as Hilarius and Cyrillus whereby they vnderstand that Christ is present in this sacrament as we haue sayde according to the truth of his substance of his nature of his fleshe of his body and bloud And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point vsing these termes sometymes for excluding of metaphores allegories figures and significations onely whereby the sacrameÌ„taries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament doo not thereby meane that the maner meane or waye of Christes presence dwelling vnion and coniunctioÌ„ with vs and of vs with him is therefor naturall substanciall corporall or carnall but they and all other catholike men confesse the contrarie that it is farre higher and worthier supernaturall supersubstantiall inuisible vnspeakeable speciall and propre to this sacrament true reall and in deede notwithstanding and not onely tropicall symbolicall metaphoricall allegoricall not spirituall onely and yet spirituall not figuratiue or significatiue onely And likewise concerning the maner of the presence and being of that body and bloud in the sacrameÌ„t they and we acknowledge and confesse that it is not locall circumscriptiue diffinitiue or subiectiue or naturall but such as is knowen to God onely Or that his body is or may be in a thousand places Iuell or mo at one tyme. Of the being of Christes body in many places at one tyme. ARTICLE VI. AMong the miracles of this bleshed Sacrament one is that one and the same body maye bee in many places at once to witte vnder all consecrated hostes As for God it is agreable to his godhed to be euery where simpliciter propriè But as for a creature to be but in one place onely But as for the body of Christ it is after a maner betwen bothe For where as it is a creature it ought not to be made equall with the Creator in this behalfe that it be euery where But where as it is vnited to the Godhed herein it ought to excelle other bodyes so as it maye in one tyme bee in mo places vnder this holy Sacrament For the vniting of Christes naturall body vnto the almighty godhed duly considered bringeth a true ChristeÌ„ man in respecte of the same to forsake reason and to leane to faith to put aparte all doubtes and discourses of humaine vnderstanding and to rest in reuerent simplicitie of beleefe Thereby through the holy ghost persuaded he knoweth that although the body of Christ be naturall and humaine in dede yet through the vnion and coniunctioÌ„ many thinges be possible to the same now Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible as to walke vpon waters to vanishe awaye out of sight to be transfigured and made bright as the sunne to ascende vp through the clowdes and after it became immortall death being conquered to ryse vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that according vnto his worde by his power it is made present in the blessed sacrament of th'aulter vnder the forme of bread and wyne where so euer the same is duly consecrated according vnto his institution in his holy supper and that not after a grosse or carnall maner but spiritually and supernaturally and yet substantially not by locall but by substantiall presence not by maner of quantitie or fylling of a place or by chaunging of place or by leauing his sitting on the right hande of the father but in such a maner as God onely knoweth and yet doth vs to vnderstand by faith the truth of this very presence farre passing all mannes capacitie to comprehend the maner how Where as some against this pointe of beleefe doo alleage the article of Christes Ascension and of his being in heauen at the right hande of God the father bringing certaine textes of scriptures perteining to the same and testimonies of auncient doctours signifying Christes absence from the earth Christes being in heaueÌ„ and in the SacrameÌ„t at one tyme implyeth no coÌ„tradiction it may be-rightly vnderstanded that
which also arte present to all in one momēt of tyme from the east to the west frō the north to the sowth one in many the same in diuerse places from whēce I saye cōmeth 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 heauē 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 cōfesse 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 sacramēt 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 circūscriptiuely 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 cōfessed by the enemie of truth for that I knowe This newe father whom they esteme so much and was the reader of diuinitie in Cābridge 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 substātially in what places so euer the sacrament is rightly ministred His wordes be these In cōmēt in 16. cap. Matthaei Vt sol verè vno in loco coeli visibilis circūscriptus est radijs tamē suis praesens verè substātialiter exhibetur vbilibet orbis Ita Dominus etiā si circūscribatur vno loco coeli arcani et diuini id est gloriae Patris verbo tamē suo sacris symbolis verè et totus ipse Deus et homo praesens exhibetur in sacra coena eoque substantialiter quam praesentiā nō minus certò agnoscit mēs credēs verbis his Domini Symbolis quā oculi vident et habēt solem presentē demonstratū exhibitū sua corporali luce Res ista arcana est noui testamēti res fidei nō sunt igitur huc admittēdae 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 substātially or in substāce 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 presentatiō of the body as cōsisteth 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 whō you haue folowed in departing from the churche who neuer the lesse by force of truth is driuē against you to confesse the truth in those most plaine wordes Verè totus ipse Deus homo praesens exhibetur in sacra coena eoque substantialiter in this holy supper him selfe God and Man is exhibited present truly and whole and therefore substantially Now to be shorte whereas the chiefe argumētes 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 momēt 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
the begynning vntill the fourth daye was not in any subiecte but susteined by the power of God as him lyked For that first light and the sunne were as whitenesse and a body withed sayeth S. Basile Neither then was Wiclef yet borne who might teache them that the power of God can not put an accidēt without a subiect Lib. 2. histor hussitarum For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth Hereof it appeareth out of what roote the Gospellers of our countrie spring Who smatching of the sape of that wicked tree and hereby shewing theire kinde appoint bowndes and borders to the power of God that is infinite and incomprehēsible And thus by those fathers we maye conclude that if God can susteine and kepe accidentes with substance he can so doo without substance Or that the priest then diuided the Sacrament in three partes and afterward receiued him selfe all alone Iuell Of diuiding the Sacrament in three partes ARTICLE XI OF the priestes receiuing the Sacrament him selfe alone ynough hath ben sayde before This terme All here smatcheth of spite For if any deuout person require to be partetaker with the priest being worthely disposed and examined he is not tourned of but with all gentlenes admitted And in this case the priest is not to be charged with receiuing all alone Albeit respecte had to the thing receiued how many so euer receiue it is all of all and all of euery one receiued Concerning the breaking of the Sacrament and the diuiding of it in three partes first it is broken by the priest that we may knowe our lord in fractione panis in the breaking of the breade as the two disciples acknowleged him to whom Iesus appeared in the daye of his Resurrection Luc. 24. as they were going to Emaus And also that thereby the passion of Christ may be represented to our remembraunce at which his pretiouse body was for our synnes broken rent and torne on the crosse And this maner was vsed at the Sacrifice in the Apostles tyme as it is witnessed by Dionysius S. Paules scoler Ecclesias hierarch cap. 3. Opertum panem Pontifex aperit in frusta concidens etc. The bishop sayeth he openeth the couered breade diuiding it in pieces etc. Now touching the diuiding of the Sacramēt in three partes The diuiding of the Sac. in three partes a tradition of the Apostles it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as much as Sergius the bishop of Rome who lyued within lxxx yeres of the syx hundred yeres after Christ that M. Iuell referreth vs vnto wrote of the mysterie of that breaking or diuiding the outward forme of bread and declared the signification of the same It is no small argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacramēt in three partes at his Masse as is aboue rehearsed De consecrat dist 2 can Triforme And where as Sergius sayeth that the portion of the hoste which is put in to the chalice betokeneth the body of Christ that is now risen againe and the portion which is receiued and eaten sheweth his body yet walking on the earth and that other portion remayning on the aulter signifieth his body in the sepulchre what I praye you is there herein that any man shuld be offended with all I acknowledge that the mysterie hereof is otherwise of some declared and of all to this ende to put vs in mynde of the benefites purchaced to vs by Christ in his bodye Now that this custom or mysticall ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touching the mysterie of it as vsed before his tyme from the beginning of the churche no one auncient councell or authour fownde vppon whom it may be fathered of good reason sith it hath generally ben obserued we may referre the first institution of it to the Apostles and that according to the mynde of S. Augustine whose notable saying for that behalfe is this Quod vniuersa tenet Ecclesia nec in concilijs constitutum sed semper retentum est non nisi auctoritate Apostolica traditū rectissimè creditur What sayeth he the vniuersall churche kepeth neither hath ben ordeined in councelles but hath alwaies ben obserued of good right we beleeue it hath ben delyuered to the church as a Tradition by the auctoritie of the Apostles To conclude if any sparke of godlynes remaine in our deceiued countrie men and brethren they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse whereof any occasion of euill is not onely not ministred but rather contrarywise whereby we are admonished and stirred to tender our owne soule helth and to rendre thākes to God for the great benefite of our redemption Or that who so euer had sayed the Sacrament is a figure Iuell a pledge a token or a remembraunce of Christes bodye had therefor ben iudged for an heretike Of the termes figure figne token etc. by the fathers applyed to the Sacrament ARTICLE XII IN this article we doo agree with M. Iuell in some respecte For we confesse it can not be auouched by scripture auncient councell doctour or example of the primitiue church that who so euer had sayde the Sacrament is a figure a pledge a token or a remēbraunce of Christes body had therefore ben iudged for an heretike No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saying thus hath ben any of the highest mysteries or greatest keyes of our Religion with which vntruth M. Iuell goeth abowt to deface the truth Wherefore this article semeth to haue ben put in either of malice toward the church or of ignorance or onely to fill vp the heape for lacke of better stuffe Perusing the workes of the auncient and learned fathers we fynde that oftentymes they call the Sacrament a figure a signe a token a mysterie a sampler The wordes of them vsed to this purpose in their learned tonges are these Figura Signum Symbolum Mysteriū Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago etc. By which they meane not to diminish the truth of Cristes body in the Sacrament but to signifie the secrete maner of his being in the same For the better vnderstāding of such places where these termes are vsed in the matter of the Sacramēt the doctrine of S. Augustine in sententijs Prosperi may serue very well De consecrat dist 2 can hoc est quod dicimus Which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sangnine Sacramento id est externo sacro signo et re sacramenti id
est corpore Christi etc. This is that we saye sayeth he which by all meanes we go about to proue that the Sacrifice of the church is made of two thinges and cōsisteth of two thinges of the visible shape of the elemētes which are breade and wine and the inuisible fleshe and bloude of our lord Iesus Christ of the Sacrament that is the outward signe and the thinge of the sacrament to witte of the body of Christ etc. By this we vnderstand that this word Sacrament is of the fathers two waies taken First for the whole substance of the Sacrament as it consisteth of the outward formes and also with all of the very body of Christ verely present as saint Augustine sayeth the Sacrifice of the Church to cōsist of these two Secondly it is taken so as it is distincte from that hydden and diuine thing of the Sacrament that is to saye for the outward formes onely which are the holy signe of Christes very body present vnder them conteined Hovv the fathers are to be vnderstāded callīg the Sacrament a figure signe token etc. Whereof we must gather that when so euer the fathers doo call this most excellent Sacrament a figure or a signe they would be vnderstanded to meane none otherwise then of those outward formes and not of Christes body it selfe which is there present not typically or figuratiuely but really and substātially onlesse perhaps respecte be had not to the body it selfe present but to the maner of presence as sometymes it happeneth So is Saint Basile to be vnderstanded in Liturgia calling the sacrament antitypon that is a sampler or à figure and that after cōsecration as the copies that be now abroade bee founde to haue So is Eustathius to be taken that great learned father of the Greke churche who so constantly defended the catholike faith against the Arians cited of Epiphanius in 7. Synodo Albe it concerning S. Basile E◠4. c. 14. in caput Matth. 26 Damascen and Euthymius likewise Epiphanius in the second Nicene councell actione 6. and Marcus Ephesius who was present at the councell of Florence would haue that place so to be taken before consecration As S. Ambrose also calling it a figure of our lordes body and bloud lib. 4. de sacram cap. 5. And if it appeare straunge to any man that S. Basile shuld call those holy mysteries antitypa after consecration let him vnderstand that this learned father thought good by that word to note the great secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the church semeth to haue had which in publike prayer after holy mysteries receiued maketh this humble petitiō vt quae nunc specie gerimus Sabbato 4. tēporū mēsis Septemb certae rerū veritate capiamus that in the lyfe to come we may take that in certaine truth of thinges which now we beare in shape or shewe Neither doo these wordes importe any preiudice against the truth of the presence of Christes body in the Sacrament but they signifie and vtter the most principall truth of the same when as all outward forme shape shewe figure sampler and coouer taken awaie we shall haue the fruitiō of God him selfe in sight face to face not as it were through a glasse but so as he is in truth of his Maiestie So this word antitypon thus taken in S. Basile furthereth nothing at all the Sacramentaries false doctrine against the truth of the presence of Christes body in the Sacrament And because our aduersaries doo much abuse the simplicitie of the vnlearned bearing thē in hand that after the iudgement and doctrine of th' auncient fathers the Sacrament is but a figure a signe a token or a badge and conteineth not the very body it selfe of Christ for proufe of the same alleaging certaine their sayinges vttered with the same termes I thinke good by the recitall of some the chiefe such places to shewe that they be vntruly reported and that touching the veritie of the presence in the Sacrament they taught in their dayes the same faith that is taught now in the catholike churche Holy Ephrem in a booke he wrote to those that will serch the nature of the sonne of God by mannes reason Cap. 4. sayeth thus Inspice diligenter quomodo sumēs in manibus panem benedicit ac frangit in figura immaculati corporis sui calicemque in figura pretiosi sanguinis sui benedicit tribuit discipulis suis Beholde sayeth he diligently how taking bread in his handes he blesseth it and breaketh it in the figure of his vnspotted body and blesseth the cuppe in the figure of his pretiouse bloude and geueth it to his disciples By these wordes he sheweth the partition deuision or breaking of the Sacramēt to be done no otherwise but in the outward formes which be the figure of Christes body present and vnder them conteined Which body now being gloriouse is no more broken nor parted but is indiuisible and subiect no more to any passion and after the Sacrament is broken it remaineth whole and perfite vnder eche portion Agayne by the same wordes he signifieth that outward breaking to be a certaine holy figure and representation of the crucifying of Christ and of his bloude shedding Which thing is with a more clearnes of wordes set forth by saint Augustine in Sententijs Prosperi Dum frangitur hostia De consecrat dist 2 can dum frangitur dum sanguis de calice in ora fidelium funditur quid aliud quám Dominici corporis in cruce immolatio eiusue sanguinis de latere effusio designatur Whiles the hoste is broken whiles the bloud is powred in to the mowthes of the faithfulles what other thing is thereby shewed and set forth then the sacrificing of Christes body on the crosse and the shedding of his bloud out of his syde And by so dooing the commaundement of Christ is fulfylled Doo this in my remembraunce That it may further appeare that these wordes figure signe image token and such other the like sometymes vsed in auncient writers doo not exclude the truth of thinges exhibited in the Sacrament but rather signifie the secrete maner of th'exhibiting amōgest all other the place of Tertullian in his fouerth booke contrâ Marcionem is not to be omitted specially being one of the chiefe and of most appearaunce that the Sacramentaries bring for proufe of their doctrine Tertullianes wordes be these Acceptum panem distributum discipulis suis corpus suum illum fecit hoc esse corpus meum dicēdo id est figura corporis mei The breade that he tooke and gaue to his disciples he made it his body in saying this is my body that is the figure of my body The double taking of the worde Sacrament afore mentioned remembred and consideration had how the sacramentes of the Newe testament comprehend two thinges the outward visible formes that be figures signes and tokens and
also and that chiefly a diuine thinge vnder them according to christes promisse couertly conteined specially this being weyed that this most holy Sacramēt consisteth of these two thinges to witte of the visible forme of the outward elemētes and the inuisible fleshe and bloud of Christ that is to saye of the Sacrament and of the thing of the sacrament Tertullian may seme to speake of these two partes of the sacramēt ioyntly in this one sentēce For first he speaketh most plainely of the very body of Christ in the Sacramēt and of the maruelouse tournīg of the breade into the same the breade sayeth he that he tooke and gaue to his disciples he made it his body Which is the diuine thing of the sacramēt Then forthwith he sayeth that our lord dyd it by sayng This is my body that is the figure of my body By which wordes he sheweth the other parte the sacramēt onely that is to saye that holy outward signe of the forme of breade vnder which forme Christes body into the which the breade by gods power is tourned is conteined which outward forme is verely the figure of Christes body present which our lord vnder the same conteined delyuered to his disciples and now is likewise at that holy table to the faithfull people delyuered where the order of the catholike churche is not broken That Tertullian in this place is so to be vnderstanded we are taught by the great learned bishop saint Augustine and by Hilarius who was bishop of Rome nexte after Leo the first Saint Augustines wordes be these De cōsec dist 2. canon vtrūsub figura Corpus Christi veritas figura est Veritas dum corpus Christi sanguis in virtute Spiritus sancti ex panis vini substantia efficitur Figura verò est quod exterius sentitur The body of Christ is both the truth and the figure The truth whiles the body of Christ and his bloud by the power of the holy ghost is made of the substance of bread and wine And it is the figure that is with outward sense perceiued Where S. Augustine here sayeth the body and bloude of Christ to be made of the substance of bread and wine beware thou vnlearned man thou thinke not them thereof to be made as though they were newely created of the matter of bread and wine neither that they be made of breade and wine as of a matter but that where bread and wine were before after consecration there is the very body and bloud of Christ borne of the virgine Mary and that in substance in sorte and maner to our weake reason incomprehensible Dist 2. cano corpus Christi The wordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari figura est dum panis vinum videtur extrà Veritas autem dum corpus Christi interius creditur The body of Christ which is receiued from the aulter is the figure whiles bread and wine are sene outwardly And it is the truth whiles the body and bloud of Christ are beleued inwardly Thus the fathers call not onely the sacramēt but also the body and bloud of Christ it selfe in the sacrament sometymes the truth sometymes a figure the truth that is to witte the very and true body and bloud of Christ a figure in respecte of the maner of being of the same there present which is really and substantially but inuisibly vnder the visible forme of the outward elementes And so Tertullian meaneth by his that is the figure of my body as though Christ had shewed by the word Hoc that which was visible which verely is the figure of the body right so as that which is the inuisible inward thing is the truth of the body Which interpretation of Tertullian in dede is not according to the right sense of Christes wordes though his meaning swarue not from the truth For where as our lord sayde this is my body he meant not so as though he had sayde the outward forme of the Sacrament which here I delyuer to you is a figure of my body vnder the same conteined for as much as by these wordes Hoc est he shewed not the visible forme of breade but the substance of his very body in to which by his diuine power he tourned the bread And therefore none of all the fathers euer so expownded those wordes of Christ but cōtrary wise namely Theophylacte and Damascen He sayd not sayeth Theophylact This is a figure In Matth. cap. 26. Lib. 4. ca. 14. but this is my body The bread nor the wyne meaning their outward formes sayeth Damascen is not a figure of the body and bloud of Christ Not so in no wise But it is the body it selfe of our lord deificated sith our lord him selfe sayeth This is my body not the figure of my body but my body and not the figure of my bloud but my bloud etc. And the cause why Tertullian so expownded these wordes of Christ was that thereby he might take aduantage against Marcion the heretike as many tymes the fathers in heate of disputatiō doo hādle some places not after the exacte signification of the wordes but rather folowe such waye as serueth thē best to confut their aduersarie Which maner not reporting any vntruth S. Basile doth excuse in the setting forth of a disputation not in prescribing of a doctrine Epist 64. As he defendeth Gregorius Neocaesariensis against the Sabellianes for that in a contentiō he had with Aelianus an Ethnike to declare the mysteries of the trinitie he vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be well sene in the fathers knowe they must vse a discretion and a sundry iudgement betwen the thinges they write agonisticῶs that is to saye by waye of contention or disputation and the thinges they vtter dogmaticῶs that is by waie of setting forth a doctrine or matter of faith Neither in that contention dyd Tertullian so much regard the exacte vse of wordes as how he might wynne his purpose and driue his aduersarie denying that Christ tooke the true body of man and that he suffered death in dede to confesse the truth which he thought to bring to passe by deducing an argument from the figure of his body which consisteth in that which is visible in the sacrament to proue the veritie of his body and therefore in framing his reason by waie of illation he sayeth Figura autem non esset nisi veritatis esset corpus There were not a figure onlesse there were a body of truth or a very body in dede And whereas Tertullian vseth this word figure in this place it is not to be vnderstanded to be such The vvordes figure signe token etc. exclude not the truth as the figures of the olde testament bee as though it signified the shewing of a thing to come or of a thing absent which is wonte to
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 Sacramēt 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 euidēce 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 Sacramēt 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 significatiō of a mere figure The like answere may be made to the obiection brought out of S. Augustine contrà Adimantum Manichaeum cap. 13. Non dubitauit dominus dicere Hoc est corpus meum cum tamen daret signum corporis sui our lord stickte not to saye This is my body when notwithstanding he gaue the signe of his body For this is to be consydered that S. Augustine in fighting against the Maniches oftētymes 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 Siquidē Pascha legale audenter dico figurae figura erat obscurior at paulò post illo perfectius purius fruemnr cum Verbum ipsum biberit nobiscum in regno patris nouum detegens et docens quae nunc mediocriter ostendit Nouum enim semper existit id quod nuper est cognitū 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 thē selues the thīges of the Newe testamēt ipsā imaginē rerū the very image of thinges and the Olde testamēt imaginis vmbrā 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 sacramētes 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 cōteined 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 fruitiō it is newe in comparison of this present knowledge Thus the word figure reporteth not alwaies the absence of the truth of a thing as we see but the maner of the thing either promysed or exhibited that for as much as it is not clearly and fully sene it be called a figure so of Origen it is called imago rerum In Psal 38 homil 2. an image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem rerum videat aduentum Christi in carne factum videat cum pontificem offerentem quidem nunc patri hostias post modum oblaturum intelligat haec omnia imagines esse spiritualium rerum corporalibus officijs coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man sayeth he can passe and departe from this shadow let him come to the image of thinges and see the comming of Christ made in fleshe let him see him a bishop that bothe now offereth sacrifice vnto his father and also hereafter shall offer And let him vnderstand that all these thinges be images of spirituall thinges and that by bodily seruices heauenly thinges be resembled and set forth So this
corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà 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 Sacramēt 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 sacramēt which he calleth the Word made haye that is to witte the Word incarnate And in an other place there he sayeth Haec est verè indulgentia coelestis haec est verè cumulata gratia haec est verè superexcellens gloria sacerdotem Deum suū 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 sermō 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 cōtrectaturi 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 cōteineth 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 quanquà 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 mā 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 Sacramēt in the places before alleaged Dominus Christus ▪ Diuina essentia Deus Seipsum Verbum Dei Ego Verbum foenum factum Deum suum The number of the like places that might be alleaged to this purpose be in maner infinite Yet M. Iuell promyseth to geue ouer and subscribe if any one may be fownde Now we shal see what truth is in his word In the weighing of this doctrine of the churche litle occasion of wicked scoffes and blasphemies against this blessed sacrament shall remaine to them that be not blinded with that grosse and fond errour that denyeth the inseparabilitie of Christ but affirmeth in this mysterie to be present his fleshe onely with out bloud soule and godhed Which is confuted by plaine scriptures Christ raysed from the dead now dyeth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that looseth Iesus this is Antichrist 1. Ioan. 4. Hereof it foloweth that if Christ be verely vnder the forme of bread in the Sacrament as it is other wheres sufficiently proued then is he there entier and whole fleshe bloud and soule whole Christ God and man for the inseparable vnion of bothe natures in one person Which matter is more amply declared in the Article of the adoration of the sacrament Or that the people was then taught to beleue Iuell that the body of Christ remayneth in the Sacrament as long as the Accidētes of the bread remayne there with out corruptiō 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 discussiō 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 sithēs 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 obiectiōs 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 cōfirmed the point they haue taken in hāde 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.
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 cōmodities 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 professiō 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 frō 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 Sacramēt Fol. 96. Of the being of Christes body in many places at one tyme. fol. 104. Of the Eleuation or lyfting vp of the sacramēt fol. 109. Of the vvorshipping or adoration of the sacramēt 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 Sacramen◠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 Canō 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 applicatiō 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
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 cōmunicate 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 cōmunion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the cōmunion 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 cōmunicetur 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 communiō vnder both kyndes 34. a. etc. Lutheres cōferēce vvith the Deuill agaīst 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 Cōmunion 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 nūber of lāguages by accōpte 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 takē 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 ordināce 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 consequētly 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 cōfessed 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 cōsideratiō 98. b. Bucer cōfesseth the body of Christ to be in the Sacramēt 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 Christē people adore in the Sacramēt 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 substāce in the Sacramēt depēdeth 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 poëma tacens 150. b. Hovv Images maye be vvorshipped vvithout offēce 152. a 15. Three sundry opiniōs concerning the scriptures to be had in a vulgare