suddeine pange cōming vpon him or with some cogitation and conscience of his owne vnworthines suddeinly comming to his mynde If either this or any other let had chaunced in what case had the patriarke ben then He had ben like by M. Iuelles doctrine to haue broken Christes Institution and so Gods cōmaundement through an others defecte which were straunge But I iudge that M. Iuell who harpeth so many iarring argumētes against priuate Masse vpon the very word Communion will not allowe that for a good and lawfull communion where there is but one onely to receiue with the priest Verely it appeareth by his sermon that all the people ought to receiue or to be dryuen out of the churche Now therefore to an other example of the priuate Masse Amphilochius byshop of Iconium the head citie of Lycaonia to whom S. Basile dedicated his booke De Spiritu sancto and an other booke intituled Ascetica writing the lyfe of saint Basile or rather the miracles through Gods power by him wrought which he calleth Memorabilia vera ac magna miracula in praefatione worthy of record true and great miracles specially such as were not by the three most worthy men Gregorie Nazianzene Gregorie Nyssene and holy Ephrem in their Epitaphicall or funerall treatises before mentioned among other thinges reporteth a notable story wherein we haue a cleare testimonie of a priuate Masse And for the thing that the storie sheweth as much as for any other of the same Amphilochius he is called Coelestium virtutum collocutor angelicorum ordinum comminister a talker together with the heauenly powers and a felowe seruant with orders of Angelles The story is this This holy bishop Basile besoughte God in his prayers he would geue him grace wisedom and vnderstanding so as he might offer the sacrifice of Christes bloude sheding proprijs sermonibus with prayers and seruice of his owne making and that the better to atcheue that purpose the holy ghost might come vpon him After syx dayes he was in a traunce for cause of the holy ghostes comming When the seuenth daye was come he beganne to minister vnto God that is to witte he sayde Masse euery daye After a certaine tyme thus spent through faith and prayer he begāne to write with his owne hande mysteria ministrationis the Masse or the seruice of the Masse On a night our lord came vnto him in a vision with the Apostles and layde breade to be consecrated on the holy aulter and stirring vp Basile sayd vnto him Secundum postulationem tuam repleatur os tuum laude etc. According to thy request let thy mowth be fylled with praise that with thyne owne wordes thou mayst offer vp to me sacrifice He not able to abide the vision with his eyes rose vp with trembling and goyng to the holy aulter beganne to saye that he had written in paper thus Repleatur os meum laude hymnum dicat gloriae tuae domine Deus qui creasti nos adduxisti in vitam hanc caeteras orationes sancti ministerij Let my mowth be fylled with prayse to vtter an hymne to thy glory Lord God which hast created vs and brought vs in to this lyfe and so foorth the other prayers of the Masse It foloweth in the story Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. After that he had done the prayers of Consecration he lyfted vp the bread praying continually and saying Looke vpon vs lord Iesus Christ out of thy holy tabernacle and come to sanctifie vs that sittest aboue with thy father and arte here present inuisibly with vs vouchesafe with thy mighty hand to delyuer to vs and by vs to all thy people Sancta Sanctis thy holy thinges to the holy The people answered one holy one our lord Iesus Christ with the holy ghost in glorie of God the father Amen Now let vs consyder what foloweth perteining most to our purpose Et diuidens panem in tres partes vnam quidem communicauit timore multo alteram autem reseruauit consepelire secum tertiam verò imposuit columbae aureae quae pependit super altare He diuided the bread in to three partes of which be receiued one at his communion with greate feare and reuerence the other he reserued that it might be buried with him and the third parte he caused to be put in a golden pyxe that was hanged vp ouer the aulter made in forme and shape of a dooue After this a litle before the ende of this treatise it foloweth how that S. Basile at the houre that he departed out of this lyfe receiued that parte of the hoste him selfe which he had purposed to haue enterred with him in his graue and immediatly as he laye in his bedde gaue thankes to God and rendred vp the ghost That this was a priuate Masse no man can denye Basile receiued the sacrament alone for there was no earthly creature in that churche with him The people that answered him were such as Christ brought with him And that all this was no dreame but a thing by the will of god done in dede though in a vision as it pleased Christ to exhibite Amphilochius playnely witnesseth declaring how that one Eubulus and others the chiefe of that clergie standing before the gates of the churche whiles this was in dooing sawe lightes with in the churche and men clothed in white and heard a voice of people glorifying god and behelde Basile standing at the aulter and for this cause at his comming foorth fell downe prostrate at his feete Here M. Iuell and his consacramentaries doo staggar I doubte not for graunt to a priuate Masse they will not what so euer be brought for proufe of it and therefore some doubte to auoyd this autoritie must be deuysed But whereof they shuld doubte verely I see not If they doubte any thing of the brīging of the bread and other necessaries to serue for cōsecration of the hoste let thē also doubte of the bread and fleshe that Elias had in the ponde of Carith 3. Reg. 17. 3. Reg. 19. Let them doubte of the bread and potte of water he had vnder the Iuniper tree in Bersabée Let them doubte of the potte of potage brought to Daniel for his dyner Daniel 14 from Iewerie in to the caue of lyons at Babylon by Abacuk the prophete But perhappes they doubte of the auctoritie of Amphilochius that wrote this story It may well be that they would be gladde to discredite that worthy bishop For he was that vigilant pastour and good gouernour of the churche Theodorit in hist eccles lib. 4. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precatores who first with Letoius bishop of Melite and with Flauianus bishop of Antioche ouerthrewe and vtterly vanquished the heretikes called Messaliani otherwise euchitae the first parentes of the Sacramentarie heresie Whose opinion was that the holy Eucharistie that is the blessed
in the stalle and hauing takeÌ„ a long iourney being bothe wicked and aliantes with very great feare and trembling adored him Wherefore let vs folowe at least those aliants vs I saye that are citizens of heauen For they whereas they sawe but that stalle and cabben onely and none of all the thinges thou seest nowe came notwithstaÌ„ding with the greatest reuereÌ„ce and feare that was possible But thou seest it not in a stalle of beastes but on the aulter not a woman to holde it in her armes but a priest present and the holy ghoste plentyfully spredde vpon the sacrifice This father in his Masse maketh a prayer in presence of the blessed Sacrament almost with the same wordes that S. Basile did AtteÌ„de domine Iesu Christe Deus noster etc. Looke vpon vs o lord Iesus Christ our God from thy holy habitacle and from the throne of the glory of thy kingdom and come to sanctifie vs who sittest on high with the father and art here inuisibly with vs and make vs worthy by thy mighty haÌ„de that we may be partakers of thy vnspotted body and pretiouse bloude and through vs all the people In the same Chrysostomes liturgie or Masse a most euident testimonie of adoration of the SacrameÌ„t is thus vttered Sacerdos adorat et diaconus in eo in quo est loco ter secretò diceÌ„tes Deus propitius esto etc. The priest adoreth and the deacon likewise in the place he standeth in saying three tymes secretly God be mercifull to me a synner So the people and likewise all make their adoration deuoutely and reuerently In the same father is an other prayer which the greke priestes doo vse to this daye at their adoration of Christes body in the Sacrament and it is expressed in these wordes Domine non sum dignus etc. Lord I am not worthy that thou enter vnder the filthy roofe of my soule But as thou tookest in good parte to lye in the denne and stall of brute beastes and in the house of Simon the leprouse receiuedst also a harlot and a synner like me comming vnto thee vouchesafe also to enter into the stalle of my soule voyde of reason and into my fylthy body being dead and leprouse And as thou dydst not abhorre the fowle mowth of a harlot kissing thyne vndefyled feete So my lord God abhorre not me though a synner but vouchesafe of thy goodnesse and benignitie that I maye be made partaker of thy most holy body and bloude S. Ambrose after long serche and discussion De spiritâ— sancto li. 3. cap. 12. Psal 96. how that saying of the prophete might be vnderstanded Adore and worship ye his footestoole because it is holy At length concludeth so as by the footestoole he vnderstandeth the earth because it is written Esa 66. Heauen is my seate and the earth is my footestoole And because the earth is not to be adored for that it is a creature by this earth he vnderstaÌ„deth that earth which our lord Iesus tooke in the assumption of his fleshe of the virgine Marye and hereupon he vttereth those plaine wordes for testimonie of the adoration Iraque per scabellum terra intelligitur per terraÌ„ autem caro Christi quam hodie quoque in mysterijs adoramus quam Apostoli in domino Iesu adorarunt And thus by the footestoole earth may be vnderstanded and by earth the fleshe of Christ which euen now adayes also we adore in the mysteries and the Apostles adored in our lord Iesus S. Augustines learned handling of this place of the psalme adore ye his footestoole because it is holy maketh so euidently for this purpose that of all other auctorities which in great number might be brought for prouse of the same it ought least to be omitted The place being long I will recite it in English onely His wordes be these Adore ye his footestoole In Psal 98 because it is holy See ye brethren what that is he byddeth vs to adore â—sa 66. In an other place the scripture sayeth heaueÌ„ is my seate and the earth is my footestoole What doth he then bydde vs adore and worship the earth because he sayde in an other place that it is the footestoole of God And how shall we adore the earth whereas the scripture sayeth plainely Deut. 6.10 Thou shalt adore thy lord thy God and here he sayeth adore ye his footestoole But he expouÌ„deth to me what his footestoole is Matth. 4. and sayeth And the earth is my footestoole I am made doubtefull afrayed I am to adore the earth least he damne me that made heauen and earth Againe I am afrayed not to adore the footestoole of my lord because the Psalme sayeth to me Adore ye his footestoole I seeke what thing is his footestoole and the scripture telleth me The earth is my footestoole Being thus wauering I tourne me to Christ because him I seeke here and I fynde how without impietie the earth may be adored For he tooke of earth earth because fleshe is of earth and of the fleshe of Marye he tooke fleshe And because he walked here in fleshe and that very fleshe he gaue vs to eate to Saluation and no man eateth that fleshe excepte first he adore it it is fownde out how such a footestoole of our lord may be adored and how we not onely synne not by adoring but synne by not adoring Doth not the fleshe quicken and geue lyfe Our lord him selfe sayde when he spake of the commendation it selfe of that earth Ioan. 6. it is the spirite that quikneth but the fleshe profiteth nothing Therfore when thou bowest thy selfe and fallest downe to euery such earth beholde it not as earth but that holy one whose footestoole it is that thou doest adore for because of him thow doest adore And therefore here he added Adore ye his footestoole because it is holy Who is holy he for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in fleshe that thou be not quikned of the spirite For the spirite sayeth he quikneth and the fleshe profiteth nothing And then when our lord commended this vnto vs he had spoken of his fleshe and had sayde Excepte a man eate my fleshe he shall not haue in him lyfe euerlastyng Againe S. Augustine sheweth the maner and custome of his tyme touching the adoration of Christ in the Sacrament writing thus ad Honoratum Epist 120. cap. 21. vpon the verse of the xxj psalme Edent pauperes saturabuntur that is the poore shall eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae all the riche of the earth haue eaten and adored It is not without cause sayeth he that the riche and the poore be so distincted that of the poore it was sayde before the poore shall eate and be fylled and here of the riche they haue eaten and adored all that be the riche of the earth For they haue beÌ„ brought to
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
wyne in his house then for as much as Egesippus who was not long after him witnesseth of him that he neuer dranke wyne but at our lordes supper But because perhappes oure aduersaries will caste some myste ouer these allegations to darken the truth with theire clowdy gloses which be cleare ynough to quiet and sobre wittes that geue eare to the holy ghost speaking to vs by the mowth of the churche I will bring forth such witnesses and proufes for this purpose out of auncient fathers as by no reason or Sophisticall shifte they shall be hable to auoyde Many of the places that I alleged in the article before this for priuate communion may serue to his purpose very well and therfore I will not lette to recite some of them here also Milciades that constant martyr of Christ and bishop of Rome ordeined that sundry hostes prepared by the consecrating of a bishop shuld be sent abroade among the churches and parishes that christen folke who remayned in the catholike faith might not through heretikes be defrauded of the holy SacrameÌ„t Which can none other wise be taken then for the forme of breade onlye because the wine can not conueniently be so caryed abroade froÌ„ place to place in small quantitie for such vse much lesse any long tyme be kepte with out corruption The councell of Nice decreed Can. 14. that in churches where neither bishop nor priest were present the deacons them selues bringe forth and eate the holy communion Which lykewise can not be referred to the forme of wine for cause of sowring and corruption if it be long kepte Where oftentymes we finde it recorded of the fathers that christen people in tyme of persecution receiued of the priestes at church in fyne linnen clothes the sacrament in sundry portioÌ„s to beare with them and to receiue it secretly in the morninge before other meate as their deuotion serued theÌ„ for the same cause and in respectes of other circumstances it must of necessitie be taken onely for the kynde or forme of breade The places of Tertullian and saint Cyprian be knowen Lib. 2. ad vxorem Tertullian writing to his wife exhorteth her not to marye agayne specially to an infidell if he dye before her for that if she doo she shall not be hable at all tymes for her husband to doo as a christen womaÌ„ ought to doo Will not thy husband know sayeth he what thou eatest secretly before all other meate and in case he doo know it he will beleue it to be bread not him who it is called-Saint Cyprian writeth in his sermon de lapsis that when a woman had gonne aboute with vnworthy handes to open her cofer wher the holy thing of oure lord was layde vp she was made affrayde with fyre that rose vp from thence as she durst not touch it Which doubteles must be taken for that one kynde of the Sacrament The examples of keping the holy Sacrament vnder the forme of bread onely to be in a redines for the sycke and for others in tyme of danger that they might haue their necessarie vitaile of lyfe or viage prouision with them at their departure hence be in maner infinite Here one or two may serue in stede of a number For though M. Iuell maketh his vaunt that we haue not one sentence or clause for proufe of these articles which he so defaceth with his negatiue yet I will not accumulat this treatise with tediouse allegation of auctorities S. Ambrose at the houre of death receiued the communion vnder one kynde kepte for that purpose as it appeareth by this testimonie of Paulinus who wrote his life And because it may be a good instruction to others to dye well I will here recite his wordes At the same tyme as he departed from vs to oure lorde from about the eleueÌ„th howre of the day vntill the howre that he gaue vp the ghost stretching abroade his handes in maner of a crosse he prayed We sawe his lippes moue but voice we heard none Horatus a priest of the churche of Vercelles being gonne vp to bedde heard a voice three tymes of one calling him and saying to him aryse and haste the for he will departe hence by and by Who going downe gaue to the sainte oure lordes bodye which taken and swalowed downe he gaue vp the ghost hauing with him a good voiage prouision so as the soule being the better refreshed by the vertue of that meate maye now reioyse with the companie of Angelles whose life he leade in the earth and with the felowship of Elias Ecclesias hist lib. 6. cap. 44. Dionysius Alexandrinus aboute the yere of oure lord 200. as Eusebius Caesariensis reciteth manifestly declareth how that an olde man called Serapion was houseled vnder one kinde at his ende This Serapion after that he had layen speacheles three dayes sent for the Sacrament The priest for sickenes not hable to come him selfe gaue to the ladde that came of that errant a litle of the sacrament commaunding him to weate it and so being moisted to powre it in to the oldes mannes mowth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this much is expressed by the wordes there as the greke is to be constrewed The ladde being retourned home moisted with some liquour that diuine meate to serue the olde man with all lying now panting for desyre to be dimissed hence and to haste him awaye to heauen and powred it in to his mowth For that this old mannes mowth and throte had long ben drye by force of his sikenes the priest who had experience in that case prouidently gaue warning to moyste the Sacrament with some liquoure and so together to powre it in to his mowth Which was so done by the ladde as Dionysius expresseth Now if the forme of wine had then also ben brought by the ladde to be ministred there had ben no nede of such circumstance to procure the olde man a moisture to swallowe downe that holy foode And that this was the maner of ministring the Sacrament to old men at their departing it appeareth by record of Theodoritus who wryteth in his ecclesiastical storye how one Bassus an archepriest ministred vnto an olde maÌ„ called Simeones of great fâ—me for his holynes Bassus sayeth he as he visited his churches chaunced vpoÌ„ holy Simeones that woonder of the world lying sicke who through feblenes was not hable to speake nor moue When Bassus sawe he shuld dye he geueth him his rightes before But after what sorte it is to be marked Spongia petita Simeoni os humectat atque eluit ac tum ei diuinum obtulit Sacramentum He calleth for a sponge sayeth Theodoritus and therewith moysteth and washeth Simeones mowth and then geueth him the holye Sacrament If at that tyme the receiuing of the sacred cuppe had ben in vse such procuring of moisture for the better swallowing downe of the SacrameÌ„t vnder the one kynde had ben needles Amphilochius that worthy bishop of Iconium in Lycaonia of
Or that it vvas then thought a sovvnde doctrine to teache the people that the Masse ex opere operato that is euen for that it is sayde and donne is hable to remoue any part of oure synne Article 21 Or that then any Christian man called the Sacrament his lorde and God Article 22 Or that the people vvas then taught to beleue that the body of christ remaineth in the Sacrament as long as the accidētes of the bread remayne there vvith out corruptiō Article 23 Or that a Mouse or any other vvorme or beaste maye eate the body of Christ for so some of oure aduersaries haue sayd and taught Article 24 Or that vvhen Christ sayde Hoe est corpus meum This vvord Hoc pointeth not the bread but indiuiduum vagum as summe of them saye Article 25 Or that the accidentes or formes or shevves of bread and vvyne be the Sacramentes of Christes body and bloud and not rather the very bread and vvyne it selfe Article 26 Or that the Sacrament is a signe or token of the body of Christ that lyeth hydden vnderneathe it Article 27 Or that Ignoraunce is the mother and cause of true deuotion and obedience These be the highest mysteries and greatest keys of theire Religion and vvith out them their doctrine can neuer be mainteined and stand vpright If any one of all oure aduersaries be hable to auouch any one of all these articles by any such sufficient authoritie of scriptures doctoures or councelles as I haue required as I sayde before so saye I novv agayne I am content to yelde vnto him and to subscribe But I am vvell assured they shall neuer be hable truly to alleage one sentence And because I knovv it therefor I speake it lest ye happely shuld be deceiued They that haue auaunted them selues of doctoures and councelles and cōtinuance of tyme in any of these pointes Fol. 51. vvhen they shall be called to tryall to shew their proufes they shall open their handes and fynde nothing I speake not this of arrogancie thou lord knovvest it best that knovvest all thinges But for as muche as it is godes cause and the truth of God I shuld doo God great iniurie if I shuld concele it THE VVORDES OF MAISTER THE SAME CHALENGE AND offer and imputing to the catholikes of vnhablenes to defend their doctrine vttered by M. Iuell in other places of his booke as folovveth MY offer vvas this he meaneth in the sermon vvich he made in the courte that if any of all those thinges that I then rehearsed In the first ansvver to D. Coles letter fol. 4. could be proued of your syde by any sufficiēt authoritie other of the scriptures or of the aunciēt Councelles or by any one allovved example of the primitiue churche that then I vvould be content to yelde vnto you I saye you haue none of all those helps nor scriptures nor councelles nor doctours nother any other antiquitie and this is the negatiue Novv it standeth you vpon to proue but one affirmatiue to the contrary and so to requyre my promise The Articles that I sayde could not be proued of your parte vvere these That it can not appeare by any authoritie other of the olde doctours or of the auncient Councelles that there vvas any priuate Masse in the vvhole churche of Christ at that tyme Or that there vvas then any communion ministred etc. the articles rekened there it foloweth And if any one of all these articles can be sufficiently proued by such atuhoritie as I haue sayde Fol. 5. and as ye haue borne the people in hand ye can proue them by I am vvell content to stand to my promise After in the first ansvver to D. C. fol. 6. In the ende there fol. 7. I thought it best to make my entree vvith such thinges as vvhere in I vvas vvell assured ye shuld be able to finde not so much as any colour at all But to conclude as I begane I ansvver that in these Articles I hold only the negatiue and therefore I looke hovv you vvil be able to affirme the cōtrarie and that as I sayde afore by sufficient authoritie vvhich if ye doo not you shall cause me the more to be resolued and others to stand the more in doubt of the rest of your learning In my Sermon at poules and els vvhere I required you to bring forth on your part eyther sum scripture sn the second ansvver to D. C. fo 13 or sum old doctour or sum aunciēt councell or els some allovve example of the primiue churchē For these are good grovvndes to buyld vpon And I vvould haue marueiled that you brought nothing all this vvhile sauing that I knevv ye had nothing to bring As truly as god is god if ye vvold haue vouchesaued to folovv either the scriptures or the auncient doctours In the 2. ansvver fol. 15. and councelles ye vvold neuer haue restored agayne the Sup̄macie of Rome after it vvas once abolished or the priuate Masse or the communion vnder one kinde etc. Novv if ye thinke ye haue vvrong There fol. 17. shevv your euidence out of the doctours the councels or scriptures that you may haue yout right and reentre I require you to no great paine one good sentence shall be sufficient You vvold haue your priuate Masse the bisshop of Romes sup̄macie the commē prayer in an vnknovven tonge Fol. 18. and for defence of the same ye haue made no small a doo Me thinketh it reasonable ye bring sum one authoritie besyde your ovvne to auouche the same vvith all Ye haue made the vnlearned people beleue ye had all the doctours all the councelles and fiften hundred yeres on your syde For your credites sake let not all these great vauntes comme to naught Ye desyre ye may not be put of Fol. 18. but that your suite maye be consydered And yet this half yeare long I haue desyred of you and of your brethren but one sentence and still I knovv not hovv I am cast of and can gete nothing at your handes You call for the special proufes of our doctrine Fol. 21. vvhich vvould require a vvhole booke vvhere as if you of your part could vouchesafe to bring but tvvo lines the vvhole matter vvere concluded VVe only tell the people as our devvtie is that you vvithstand the manifest truth and yet haue neither doctour nor councell nor scripture for you and that ye haue shevved such extremitie as the like hath not bē seene and novv cā giue no rekening vvhy Or if ye can let it appeare Fol. 23. You are bovvnde ye saye and maye not dispute etc. But I vvould vvish the quenes Maiestie vvould not only set you at libertie in that behalfe but also cōmaunde you to shevve your grovvndes VVhere as you saye you vvould haue the sainges of bothe parties vveighed by the balance of the olde doctours ye see that is oure only request and that in the matters ye vvrite of I
it easely sene vpon how good grownde this doctrine standeth whereby it is affirmed that the bishop of Rome his Primacie hath his force by gods lawe and not onely by mannes lawe much lesse by vniust vsurpation The scriptures by which as well these as all other holy and learned fathers were leadde to acknowledge and confesse the Primacie of Peter and his successours were partly such as Anacletus and Gregorie here alleageth and Cyprian meaneth as it appeareth by his third treatise De simplicitate praelatorum and sundry mo of the newe testament as to the learned is knowen of which to treate here largely and piththely as the weight of the matter requyreth at this tyme I haue no leisure neither if I had yet myght I conueniently performe it in this treatise which otherwise will amount to a sufficiēt bignes and that matter throughly handeled will fill a right great volume Wherfore referring the readers to the credite of these worthy fathers who so vnderstoode the scriptures as thereof thei were persuaded the Primacie to be attributed to Peters successour by God him selfe I will procede keping my prefixed order The 2. proufe coūcelles Whereas the preeminence of power and auctoritie which to the bishop of Rome by speciall and singular priuiledge God hath graunted is commended to the worlde by many and sundry councelles for auoiding of tediousnesse I will rehearse the testimonies of a fewe Amonge the canons made by the three hundred and eighten bishops at the Nicene Councell which were in number 70. and all burnt by heretikes in the East church saue xx and yet the whole number was kepte diligently in the church of Rome in the originall it selfe sent to Syluester the bishop there from the councell subscribed with the said 318. fathers handes Vide Frācisc Turrianū lib. 3. charact dogmat the 44. canon which is of the power of the patriarke ouer the Metropolitanes and bishops and of the Metropolitane ouer bishops in the ende hath this decree Vt autem cunctis ditionis suae nationibus etc. As the patriarke beareth rule ouer all nations of his iurisdiction and geueth lawes to them and as Peter Christes vicare at the beginning sette in auctoritie ouer religion ouer the churches and ouer all other thinges perteining to Christ was Maister and ruler of christen princes prouinces and of all nations So he whose principalitie or chieftie is at Rome like vnto Peter and equall in auctoritie obteineth the rule and souerainetie ouer all patriakes After a sewe wordes it foloweth there If any man repine against this statute or dare resist it by the decree of the whole councell he is accursed Iulius that worthy bishop of Rome not long after the councell of Nice in his epistle that he wrote to the 90. Ariane bishops assembled in councell at Antioche against Athanasius bishop of Alexandria reprouing them for theire vniust treating of him saith of the canons of the Nicene councell then freshe in their remembrance that thei commaunde Non debere praeter sententiā Romani pontificis vllo modo concilia celebrari nec episcopos damnari That without the auctoritie of the Bishop of Rome neither Councelles ought to be kepte nor bishops condemned Againe that nothing be decreed without the Bishop of Rome Cui haec maiora ecclesiarum negotia tam ab ipso domino quà m ab omnibus vniuersorum conciliorum fratribus speciali priuilegio contradita sunt To whom these and other the weighty matters of the churches be committed by speciall priuiledge as well by our lord him selfe as by all oure brethren of the whole vniuersall councelles Among other principalle pointes which he reciteth in that epistle out of the Nicene councelles canōs this is one Vt omnes episcopi etc. That all bishops who susteine wronge in weighty causes so often as nede shall require make their appeale freely to the See Apostolike and flie to it for succour as to their mother that frō thence they may be charitably susteined defended and deliuered To the disposition of which See the auncient auctoritie of th'Apostles and their successours and of the canons hath reserued all weighty or great ecclesiasticall causes and iudgementes of bishops Athanasius and the whole companie of bishops of Egypte Thebaida and Libya assembled together in councell at Alexandria complaining in their epistle to Felix the Pope of the great iniuries and griefes they susteined at the Arianes alleageth the determination of the Nicene councell touching the supreme auctoritie and power of that See Apostolike ouer all other bishops Similiter à supradictis patribus est definitum consonanter etc. Likewise saie they it hath ben determined by common assent of the foresaide fathers of Nice that if any of the bishops suspecte the Metropolitane or theire felowbishops of the same prouince or the iudges that then they make their appeale to your holy See of Rome to whom by our lord him selfe power to binde and louse Matt. 16. by speciall priuiledge aboue other hath ben graunted This much alleaged out os the canōs of the Nicene councell gathered partly out of Iulius epistle who wrote to them that were present at the making of them which taketh awaye all suspicion of vntruth and partly out of Athanasius and others that were a great parte of the same councell For further declaration of this matter it were easy here to alleage the councell of Sardica the councell of Chalcedon Ca. 4. ca. 9 certaine councelles of Aphrica yea some councelles also holden by heretikes and sundry other but such store of auctorities commonly knowen these may suffise The Christen princes that ratified and confirmed with their proclamations and edictes The 3. proufe Edictes of Emperours the decrees of the canons concerning the Popes Primacie and gaue not to him first that auctoritie as the aduersaries doo vntruly reporte were Iustinian and Phocas the Emperours The wordes of Iustinianes edicte be these In authēt de Eccles tit Sancimus secundum canonum definitiones sanctissimum senioris Romae Papam primum esse omnium sacerdotum We ordeine according to the determinations of the canons that the most holy Pope of the elder Rome be formest and chiefe of all priestes About three score and ten yeres after Iustinian Phocas the Emperour in the tyme of Bonifacius to represse the arrogancie of the bishop of Constantinople Lib. 4. historiae lōgobardicae cap. 36. as Paulus Diaconus writeth who vainely and as Gregorie sayeth contrary to our lordes teachinges and the decrees of the canons and for that wickedly tooke vpon him the name of the vniuersall or oecumenicall bishop and wrote him selfe chiefe of all bishops made the like decree and ordinance that the holy See of the Romaine and Apostolike church shuld be holden for the head of all churches The 4. proufe doctoures Of the doctours what shall I say verely this matter is so often and so commonly reported of them that their sainges laide together would scantly be
perhappes that had ben done by cōmaundement of Mauritius the Emperour who did many other thinges wickedly thereof writeth to Constantina the Emperesse thus Salonitanae ciuitatis episcopus me ac responsali meo nesciente ordinatus est Et facta est res quae sub nullis anterioribus principibus euenit The bishop of the citie of Salonae sayeth he is ordered neither I nor my depute made priuye to it And herein that thing hath ben done which neuer happened in the tyme of any princes before our daies Thus it appeareth that before a thousand yeres past bishops had their ordination and election confirmed by the See Apostolike The Popes approuing of coūcelles That the bishops of Rome by accustomed practise of the church had auctoritie to approue or disproue councelles I nede to saye nothing for prouse of it Li. 4. c. 19. seing that the ecclesiasticall rule as we reade in the Tripartite storie commaundeth that no councell be celebrate and kepte without the aduise and auctoritie of the Pope Verely the councelles holden at Ariminum at Seleucia at Sirmium at Antiochia and at the seconde tyme at Ephesus for that they were not summoned nor approued by the auctoritie of the B. of Rome haue not ben accompted for laufull councelles but as well for that reiected as also for their hereticall determinatiōs The fathers assembled in the councell of Nice sent their epistle to Siluester the Pope beseching him with his consent to ratifie and confirme Quas Romana suscipiēs cōfirmauit Ecclesia In praefatione Niceni concilij what so euer they had ordeined Isidorus witnesseth that the Nicene councell had set forth rules the which sayeth he the church of Rome receiued and confirmed The second generall councell holden at Constantinople was likewise allowed and approued by Damasus specially requested by the fathers of the same thereto So was the third councell holden at Ephesus ratified and confirmed by Celestinus who had there for his vicares or deputes Cyrillus the famouse B. of Alexandria and one Arcadius a bishop out of Italie As for the fouerth councell kepte at Chalcedon the fathers thereof also in their epistle to Leo the Pope subscribed with the handes of 44. bishops made humble requeste vnto him to establish fortifie and allowe the decrees and ordinances of the same This being fownde true for the fower first chiefe councelles we nede not to say any thinge of the rest that folowed But for the suer proufe of all this that chiefly is to be alleaged that Constantius the Arian Emperour made so importune and so earnest sute to Liberius the Pope to confirme the actes of the councell holden at Antioche by the 90. Ariane bishops wherein Athanasius was depriued and put out of his bishoprike For he beleved as Ammianus Marcellinus writeth Lib. 15. that what had ben done in that councell shuld not stande and take effecte onlesse it had ben approued and confirmed by the auctoritie of the B. of Rome which he termeth the eternall citie Now what auctoritie the bishops of Rome haue euer had and exercised in the assoiling of bishops vniustly condemned Absolutiōs from the Pope and in restoring of them againe to their churches of which they were wrongfully thruste out by heretikes or other disorder it is a thing so well knowen of all that reade the stories in which the auncient state of the church is described that I nede not but rehearse the names onely Athanasius of Alexandria and Paulus of Constantinople depriued and thrust out of their bishoprikes by the violence of the Arianes assisted with the Emperour Constantius appealed to Rome to Iulius the Pope and bishop there and by his auctoritie were restored to their romes againe So Leo assoiled Flauianus the B. of Constantinople excommunicated by Dioscorus So Nicolaus the first restored Ignatius to the see of Constantinople though Michael the Emperour wroughte all that he could against it Many other bishops haue ben in all ages assoiled and restored to their churches by the auctoritie of the See Apostolike who haue ben without deserte excommunicated depriued and put from all their dignities But to haue rehearsed these fewe it may suffise Concerning the reconciliation of the prelates of the church both bishops and patriarkes to the B. of Rome Reconciliatiōs to the Pope wherby his primacie is acknowleged and cōfessed I nede not say much the matter being so euident After that the whole churches of Aphrica had continewed in schisme and withdrawen them selues from the obedience of the See Apostolike through the entisement of Aurelius archebishop of Carthago for the space of one hundred yeres during which tyme by gods punishment they came in to captiuitie of the barbarous and cruell Vandales who were Arians at the length when it pleased God of his goodnes to haue pitie on his people of that prouince sending them Bellisarius the valiant capitaine that vanquished and destroyed the Vandales and likewyse Eulalius that godly archebishop of Carthago that brought the churches home againe and ioyned the diuided members vnto the whole body the catholike church A publike instrument conteining the forme of their repentance and of their humble submission was offered and exhibited solemly to Bonifacius the second then Pope by Eulalius in the name of that whole prouince which was ioyfully receiued and he thereupon forthwith reconciled Of this reconciliation and restoring of the Affricane churches to the catholike church the mysticall body of Christ Bonifacius writeth his letters to Eulalius bisshop of Thessalonica requiring him with the churches there about to geue almighty God thankes for it But here if I would shewe what bishops diuiding them selues through heresie schisme or other enormitie from the obedience of the See of Rome haue vpon better aduise submitted them selues to the same againe and thereupon haue ben reconciled I had a large field to walke in As inferiour bishops of sundry prouinces haue done it so haue the great patriarkes done likewise Among them that to satisfie the maliciouse mynde of Eudoxia the Emperesse practised their wicked conspiracie against Chrysostome through which he was deposed and caried awaye in to banishment Alexander B. of Antioche and primate of the orient was one who at length strooken with repentance for that he had ben both a cōsenter and a promotour of that wicked acte submitted him selfe humby to Innocētius the Pope and by all meanes sought to be assoiled and reconciled And therfore sent his legates to Rome to exhibite to Innocentius a solemne instrumēt of his repentāce and lowly submission and to accepte what shuld be enioyned By which his hūblenes Innocētius moued graunted to his petitions receiued him in to the lappe of the catholike church againe and thus was he reconciled Sundry the like reconciliations of the patriarkes of Alexandria and Ierusalem to the See of Rome in like cases might easely be recited which for auoiding of tediousnesse I passe ouer as likewise of the patriarkes of Constantinople which as we reade
he is verely bothe in heauen at the right hande of his father in his visible and corporal forme very God and mā after which maner he is there and not here and also in the Sacrament inuisibly and spiritually bothe God and Man in a mysterie so as the graunting of the one may stande without denyall of the other no cōtradiction fownde in these beinges but onely a distinction in the waye and maner of being And how the aunciēt fathers of the churche haue confessed and taught bothe these beinges of Christ in heauen and in the sacrament together contrarie to M. Iuelles negatiue by witnes of their owne wordes we may perceiue Basile in his liturgie that is to saye seruice of his Masse sayeth thus in a prayer Looke downe vppon vs lord Iesus Christ our God from thy holy tabernacle Qui suprà cum patre sedes hic inuisibiliter versaris and from the throne of glorie of thy kingdom and come to sanctifie vs which sittest aboue with thy father and art conuersant here inuisibly And vouchesaufe to imparte vnto vs thine vndefyled body and pretiouse bloude and by vs to all thy people S. Chrysostome prayeth with the very same wordes also in his Liturgie or Masse Where we read further that the priest and the deacon doo adore and worship saying three tymes secretly Et populus similiter oēs cū pietate adorant God be merciful to me a synner and that the people doo all likewise deuoutly adore Now sith he will adoration to be made he acknowlegeth Christ present whom he graunteth to be also at the same tyme in heauen Wich he vttereth more plainely in these wordes Chrysost de Sacerdotio l. 3. O miraculum o Dei benignitatem c. O miracle o the goodnes of God who sytteth aboue with the father at that very instant of tyme is handeled with the handes of all and geueth him selfe to those that will receiue and imbrace him And that is done by no crafty sleightes but openly in the sight of all that stande about How sayest thou seme these thinges to thee no better then to be contemned and despysed By which words of S. Chrysostome we may see that Christes being in heauen maketh no proufe that he is not in earth sith both these verities may well stāde together Christes body in many places at once Hom. 2. The same father confesseth the body of Christ to be in diuerse places likewise in his homilies ad populū Antiochenum most plainely alluding to Elias Elias sayeth he melotem quidē discipulo reliquit filius autem Dei ascendens suam nobis carnem dimisit sed Elias quidē exutus Christus autem nobis reliquit ipsam habens ascendit Elias when he was caried vp in the fyery chariot lefte to his disciple Eliseus his mātell of sheepes skynnes but the sonne of God when he ascēded lefte to vs his fleshe but Elias dyd put of his mātel and Christ bothe lefte his fleshe to vs and also ascended hauing it with him Nothing can be spoken more plainely whereby to shewe that we haue the same fleshe here in earth that was receiued into heauen which Christ hath not put of to geue it to vs. By which doctrine of S. Chrysostome we are taught to beleue that Christes fleshe or his body is bothe in heauen and also in the earth in how many places so euer this blessed Sacrament is rightely celebrated And whereas many measuring all thinges by the common order and lawes of nature beleue nothing can be done aboue nature and therefor thinke that the body of Christ for as much as it is of nature finite can not by power of God be in many places at once of which opinion M. Iuell semeth to be him selfe it shall not be besyde the purpose though the places alreadie alleaged proue the contrarie to recite the testimonies of an olde doctour or two wherein they confesse most plainely that which by this article is most vntruly denyed Saint Ambrose hath these wordes In Psal 38 Et si Christus nunc nō videtur offerre tamen ipse offertur in terris quādo Christi corpus offertur Imò ipse offerre manifestatur in nobis cuius sermo sanctificat sacrificium quod offertur If Christ now be not sene to offre yet he is offered in earth whē the body of Christ is offered yea it is manifest that him selfe offereth in vs whose worde sanctifieth and consecrateth the sacrifice that is offered Now if Christes body be offered in earth as this father affirmeth and that of Christ him selfe in respecte that the sacrifice which is offered is by his word cōsecrated then it foloweth Christes bodie to be in so many places as it is offered in Where by the waye this may be noted that the sacrifice of the churche Sacrificiū incruentū viuificum is not thākes geuing as our newe Maisters doo teache but the body of Christ it selfe which of the fathers is called an vnbloudy and quikning or life geuing sacrifice We fynde in Chrysostome a most manifest place for the being of Christes body in many places at once so as though he be offered in many places yet is he but one Christ not many Christes his wordes be these Vnum est hoc sacrificium In epist ad Heb. homil 17. alioquin hac ratione quoniam multis in locis offertur multi Christi sunt nequaquam sed vnus vbique est Christus hic plenus existens illic plenus Vnum corpus Sicut enim qui vbique offertur vnum corpus est non multa corpora ita etiam vnum sacrificium This sacrifice is one elles by this reason sith it is offered in many places bee there many Christes Not so but there is but one Christ euery where being both here fully and there fully also one body For as he that is offered euery where is but one body and not many bodies so likewise it is but one sacrifice By this place of Chrysostome we see what hath ben the faith of the olde fathers touching this article euen the same which the catholike church professeth at these dayes that one Christe is offered in many places so as he be fully and perfitely here and fully and perfitely there And thus we perceiue what force their argumentes haue in the iudgemēt of the learned fathers by which they take awaie from Christ power to make his body present in many places at once Sermo in coena Domini S. Bernard vttereth the faith of the church in his tyme agreable with this in these wordes Sed vnde hoc nobis pijssime Domine vt nos vermiculi reptātes etc. From whēce commeth this most louing lord that we seely wormes creaping on the face of the earth yea we that are but duste and asshes be admitted to haue thee present in our hādes and before our eyes which all and whole sittest at the right hande of thy father
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
occupied a place at the table visibly by his diuine power there he helde his body in his haÌ„des inuisibly In expositione psal 13. For as S. Augustine sayeth ferebatur manibê° suis he was borne in his owne haÌ„des where nature gaue place and his one body was in mo places then one Verely non est abbreuiata manus domini the hande of our lord is not shortened his power is as great as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his body being glorified after his resurrection from the dead And as the lyuing is not to be sought among the dead so the thinges that be done by the power of God aboue nature are not to be tryed by rules of nature And that all absurdities and carnall grosnes be seuered from our thoughtes where true christen people beleue Christes body to be in many places at once they vnderstaÌ„d it so to bee in a mysterie Being in a mysterie Now to be in a mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as him selfe knoweth verely so as no reason of man can atteine it and so as it may be shewed by no examples in nature Whereof that notable saying of S. Augustine may very well be reported Aug. epis ad VolusianuÌ„ IteÌ„ Ser. 159. de tempore O homo si rationem à me poscis non erit mirabile exemplum quaeritur non erit singulare that is O man if herein thou require reason it shall not be marueilouse seeke for the like example and then it shall not be singuler If Goddes working be comprehended by reason sayeth holy Gregorie it is not wonderouse neither faith hath meede Gregorius in homil whereto mannes reason geueth proufe Iuell Or that the priest did then holde vp the Sacrament ouer his head Of the Eleuation or lyfting vp of the Sacrament ARTICLE VII OF what weight this ceremonie is to be accompted catholike ChristeÌ„ men whom you call your aduersaries M. Iuell knowe no lesse then you Verely whereas it pleaseth you thus to ieste and like a Lucian to scoffe at the sacramentes of the church and the reuerent vse of the same calling all these articles in generall thâ—… highest mysteries and greatest keyes of our religion without which our doctrine can not be maineteined and stand vpright vnderstand you that this a sundry other articles which you denye and requyrâ—… proufe of is not such ne neuer was so estemed The priestes lifting vp or shewing of the Sacrament is not one of the highest mysteries or greatest keyes of our Religion and the doctrine of the catholike churche may right well be maineteined and stande without it But it appeareth you regarde not so much what you saye as how you saye somewhat for colour of defacing the churche which whiles you go about to doo you deface your selfe more then you seeme to be ware of and doo that thing whereby among good christen men specially the learned you may be a shamed to shewe your face For as you haue ouer rashely yea I maye saye wickedly affirmed the negatiue of sundry other articles and stowtely craked of your assurance thereof EleuatioÌ„ of the sacrament so you hauâ—… likewise of this For perusing the auncient father writinges we fynde record of this Ceremonie vsed euen from the Apostles tyme foreward Saint Dionyse that was S. Paules scholer sheweth that the priest at his tyme after the consecration was wont to holde vp the dredfull mysteries so as the people might beholde them His wordes be these according to the greke Ecclesias hierarch cap. 3. Pontifex diuina munera laude prosecutus sacrosancta augustissima mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The bishop after that he hath done his seruice of praising the diuine giftes consecrateth the holy and most worthy mysteries and bringeth them so praysed in to the sighte of the people by the tokeÌ„s set forth for that holy purpose On which place the auncient greke writer of the scholies vpon that worke sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur de vnius benedictionis nimirum panis diuini eleuatione quem Pontifex in sublime attollit dicens Sancta sanctis This father speaketh in this place of the lifting vp of the one blessing that is to saye of the one forme or kynde of the sacrament euen of that diuine breade which the bishop lifteth vp on high saying holy thinges for the holy In saint Basiles and Chrysostomes Masse we finde these wordes Sacerdos eleuans sacrum panem dicit Sancta Sanctis The priest holding vp that sacred bread sayeth Holy thinges for the holy In Saint Chrysostomes Masse we reade that as the people is kneeling downe after th' example of the priest and of the deacon the deacon seing the priest stretching forth his handes and taking vp that holy bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad sacram eleuationem peragendam palam edicit attendamus to doo the holy eleuation speaketh out a lowde let vs be attent and then the priest sayeth as he holdeth vp the sacrament holy thinges for the holy Amphilochius of whom mention is made afore in the lyfe of S. Basile speaking of his wonderouse celebrating the Masse among other thinges sayeth thus Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. And after that he had done the prayers of consecration he lyfted vp the bread without ceasing praying and saying Looke vpon vs lord Iesus Christ etc. The same saint Basile meant likewise of the Eleuation and holding vp of the sacrament after the custome of the OccideÌ„tall churche Cap 27. in his booke de Spiritu sancto where he sayeth thus Inuocationis verba dum ostenditur panis eucharistiae calix benedictionis quis sanctorum nobis scripto reliquit Which of the sainctes hath lefte vnto vs in writing the wordes of Inuocation whiles the bread of Eucharistia that is to witte the blessed sacrament in forme of bread and the consecrated chalice is shewed in sight He speaketh there of many thinges that be of great auctoritie and weight in the church which we haue by tradition onely and can not be auouched by holy scripture Of shewing the holy mysteries to them that be present in the sacrifice In epist ad Ephes Sermon 3. in moral the olde doctours make meÌ„tion not sildom S. Chrysostom declareth the maner of it saying that such as were accompted vnworthy and heynouse synners were put forth of the churche whiles the sacrifice was offered whiles Christ and that lambe of our lord was sacrificed Which being put out of the churche then were the vailes of the aulter taken awaie to th'entent the holy mysteries might be shewed in sight doubteles to styrre the people to more deuotion reuerence and to the
the Apostles them selues it doth right well appeare how so euer M. Iuell assureth him selfe of the contrary and what so euer the deuill hath wrought and by his ministers taught against the sacrifice of the Masse that priestes haue auctoritie to offer vp Christ vnto his father That Christ offered him selfe to his father in his last supper and that priestes by those wordes Doo this in my remembraunce haue not onely auctoritie but also a speciall commaundemēt to doo the same and that the figure of Melchisedech and the prophetie of Malachie perteineth to this sacrifice and maketh proufe of the same let vs see by the testimonies of the fathers what doctrine the Apostles haue lefte to the churche Eusebius Caesariensis hath these wordes De demōstrat Euāgeli lib. 1. cap. 10. Horrorem afferentia mensae Christi sacrificia supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught sayeth he to offer vnto our supreme God the sacrifices of Christes table which cause vs to tremble and quake for feare by his bisshop highest of all Here he calleth Christ in respecte of his sacrifice Gods bishop highest of all bisshops the sacrifices of Christes table he calleth the body and bloud of Christ because at the table in his last supper he sacrificed and offered the same and for that it is his very body and very bloud imaginatiō onely phantasie and figure set aparte he termeth these sacrifices as cōmonly the auncient fathers doo horrible causing trembling and feare And where as he sayeth we haue ben taught to offer these sacrifices to God doubteles he meaneth by these wordes of Christ Doo this in my remembraunce this is my body which is geuen for you this is my bloud which is shedde for you Clement in his eight booke often cited speaking of the sacrifice offered by the Apostles commonly addeth these wordes secundum ipsius ordinationem or ipso ordinante Whereby he confesseth it to be Christes owne ordinance That Christ sacrificed him selfe at his supper Hesychius affirmeth with these wordes Quod Dominus iussit Leuit. 4. vt sacerdos vitulum pro peccato oblaturus ponat manum super caput eius iugulet eum coram Domino Christum significat quem nemo obtulit sed nec immolare poterat Ioan. 10. nisi semetipsum ipse ad patiendum tradidisset Propter quod non solum dicebat Potestatem habeo ponendi animam meam potestatem habeo iterū sumēdi eam sed praeueniens semetipsum in coena Apostolorū immolauit quod sciunt qui mysteriorum percipiunt virtutē That our lord commaunded sayeth he the priest which shuld offer a calfe for synne to put his hand vpon his hedde and to sticke him before our lord it signifieth Christ whom no man hath offered neither could any man sacrifice him excepte he had delyuered him selfe to suffer For the which he sayde not onely I haue power to laye downe my soule Ioan. 10. and I haue power to take it agayne But also preuenting it he offered vp him selfe in sacrifice in the supper of the Apostles which they knowe that receiue the vertue of the mysteries By these wordes of Hesychius we learne that Christ offered and sacrificed his body and bloud twise First in that holy supper vnbloudely when he tooke bread in his hādes and brake it etc. Without diuision of the sacrifice for it is but one and the same sacrifice And afterward on the crosse with shedding of his bloude and that is it he meaneth by the word preuenting And at the same very instant of tyme which is here further to be added as a necessary point of Christen doctrine whe must vnderstād that Christ offered hem selfe in heauen inuisibly as concerning man in the sight of his hauenly father and that frō that tyme foreward that oblation of Christ in heauen was neuer intermitted but continewed allwaies for our attonement with God and shall without ceasing endure vntill the ende of the worlde For as S. Paul sayeth Heb. 9. Iesus hath not entred into temples made with handes the samplers of the true temples but into heauē it selfe to appeare now to the cowntenance of God for vs. Now as this oblation and sacrifice of Christ endureth in heauen continually for as much as he is rysen from the dead and ascended in to heauen with that body which he gaue to Thomas to feele bringīg in thither his bloud as Hesychius sayeth and bearing the markes of his woondes and there appeareth before the face of God with that thorne prikte naileboared sperepearsed and other wise woonded rent and torne body for vs whereby we vnderstand the vertue of his oblation on the crosse euer enduring not the oblation it selfe with renewing of payne and sufferaunce continewed so we doo perpetually celebrate this oblation and sacrificing of Christes very body and bloud in the holy Masse in remembraunce of him commaunded so to doo vntill his comming Wherein our aduersaries so foolishly as wickedly scoffe at vs as though we sacrificed Christ agayne so as he was sacrificed on the crosse that is in bloudy maner But we doo not so offer or sacrifice Christ againe but that oblation of him in the supper and oures in the Masse is but one oblation the same sacrifice for this cause by his diuine ordinaunce lefte vnto vs that as the oblation once made on the crosse continually endureth and appeareth before the face of God in heauen for our behalfe continewed not by newe suffering but by perpetuall intercession for vs So the memorie of it may euer vntill his second comming be kepte amongest vs also in earth and that thereby we may apply and bring vnto vs through faith the great benefites which by that one oblation of him selfe on the crosse he hath for vs procured and daily doth procure Now for further proufe of the offering and sacrificing of Christ of those wordes of our lord Doo this in my remembraunce to recite some testimonies of the fathers First Dionysius Saint Paules scoler and bishop of Athenes writeth thus Ecclesias hierarch cap. 3. Quocirca reuerenter simul ex Pontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem quae super ipsum est litet se excusat ad ipsum primò decenter exclamans Tu dixisti Hoc facite in meam commemorationem Wherefore the bishop sayeth he reuerently and according to his bishoply office after the holy prayses of Gods workes he excuseth him selfe that he taketh vpon him to offer that helthfull sacrifice which is aboue his degree and worthynes crying out first vnto him in seemely wise lord thou hast cōmaunded thus saying Doo this in my remembraūce By these wordes he confesseth that he could not be so hardy as to offer vp Christ vnto his father had not Christ him selfe so cōmaunded when he sayde Doo this in my remembraunce This is the doctrine touching this article that S. Paul taught his scolers which M.
parte of Christes glorie is impayred Iuell Or that then any Christian man called the Sacrament his lord and God Of calling the Sacrament lord and God ARTICLE XXI Sacramēt tvvo vvayes taken THis word Sacramēt as is declared before is of the fathers taken two wayes Either for the onely outward formes of bread and wine which are the holy signe of the very body and bloud of Christ present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes In sent Prosperi de conse dist 2. lib. 4. cap. 34. and also of the very body and bloud of Christ verely present which S. Augustine calleth the inuisible grace and the thing of the Sacrament And Irenaeus calleth it rem coelestem the heauenly thing as that other rem terrenam the earthly thing Taken the first waie no Christen man euer honoured it with the name of lord and God For that were plaine Idolatrie to attribute the name of the Creator to the creature But taken in the secōd signification it hath alwayes of Christen people and of the learned fathers of the churche ben called by the name of lord and God And of right so ought it to be for elles were it impietie and a denyall of God not to call Christ the sonne of God by the name of lord and God who is not onely in truth of fleshe and bloud in the Sacrament after which maner he is there ex vi Sacramenti but also for the inseparable coniunction of bothe natures in vnitie of person ex necessaria concomitantia whole Christ God and man That the holy fathers called the Sacrament taken in this sense lord and God I might proue it by many places the rehearsall of a fewe may serue for many Origen in an homilie speaking reuerently of this blessed Sacrament sayeth In diuerfos Euangelij locos homil 5. that when a man receiueth it our lord entreth vnder his rooffe and exhorteth him that shall receiue it to humble him selfe and to saye vnto it Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou enter vnder my rooffe S. Cyprian in Sermone de lapsis telleth how a man who had denyed God in tyme of persecution hauing notwithstanding the sacrifice by the priest done priuely with others receiued the Sacrament not being able to eate it nor to handle it opening his hādes fownde that he bare asshes Where he addeth these wordes Documento vnius ostensum est dominum recedere cum negatur By this example of one man it is shewed that our lord departeth awaie when he is denyed The same S. Cyprian in th' exposition of the Pater noster declaring the fourth petition of it Geue vs thys daye our daily bread vnderstandeth it to conteine a desyre of the holy communion in this blessed Sacrament and sayeth Ideo panem nostrum id est Christum dari nobis quotidie petimus vt qui in Christo manemus viuimus à sanctificatione corpore eius non recedamus Therefore we aske our daily bread that is to saye Christ to be geuen vnto vs that we which abyde and lyue in Christ depart not from the state of holynes and communion of his bodye Here S. Cyprian calleth the Sacrament Christ as he is in dede there present really so as in the place alleaged before he calleth it lord And I wene our aduersaries will imbarre the Sacrament of the name of Christ no lesse then of the name of lord or God Onlesse they make lesse of Christ then of lord and God Verely this holy martyr acknowlegeth this sacrament not for lord and Christ onely but also for God by these wordes in his sermon de coena Domini Sicut in persona Christi humanitas videbatur latebat diuinitas ita sacramento visibili ineffabiliter diuina se infudit essentia As in the person of Christ the manhode was sene and the godhed was hydden so the diuine essence or substaunce of God hath infused it selfe into the visible sacrament vnspeakeably Chrysostom doubteth not to call the Sacrament God in this plaine saying Nolimus obsecro nolimus impudentes nos ipsos interimere In priorē ad Cor. Homil. 24 sed cum honore munditia ad Deum accedamus quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum non amplius captiuus sed liber Let vs not let vs not for gods sake be so shamelesse as to kill our selues by vnworthy receiuing of the sacrament but with reuerence and cleanenesse let vs come to God And when thou seest the sacrament set forth saye thus with thy selfe by reason of this body I am no more earth and asshes no more captiue but free And least this sense taken of Chrysostom shuld seme ouer straunge this place of S. Ambrose who lyued in the same tyme and agreeth with him thoroughly in doctrine may seme to leade vs to the same Quid edamus quid bibamus De ijs qul mysterijs initiantu◠cap. 9. Psal 33. alibi tibi per prophetā Spiritus sanctus expressit dicens gustate videte quoniam suauis est Dominus beatus vir qui sperat in eo in illo Sacramento Christus est quia corpus est Christi What we ought to eate and what we ought to drinke the holy ghost hath expressed by the prophete in an other place saying Taste and see how that our lord is sweete blessed is the man that trusteth in him In that Sacrament is Christ because there is the body of Christ Here S. Ambrose referring those wordes of the psalme to the sacrament calleth it lord and that lord in whom the man that trusteth is blessed who is God Agreeably to this sayeth S. Augustine In collectaneis in 10. cap. prioris ad Corinth in a sermō de verbis Euangelij as Beda reciteth Qualem vocem Domini audistis inuitantis nos Quis vos inuitauit Quos inuitauit Et quis praeparauit Inuitauit Dominus seruos praeparauit eis cibum seipsum Quis audeat māducare Dominum suum Et tamen ait qui manducat me viuet propter me What maner a uoice is that ye haue heard of our lord inuiting and bydding vs to the feast who hath inuited whom hath he inuited And who hath made preparation The lord hath inuited the seruantes and hath prepared him selfe to be meate for them Who dareth be so bolde as to eate his lord And yet he sayeth he that eateth me shall lyue for cause of me In Ioan. lib. 4. cap. 15. Cyrillus accompteth the sacrament for Christ and God the word and for God in this saying Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit Ioan. 6. id est
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
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