Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

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

godly thinges neither behoofull the same be done in all tymes and places nor that all thinges touching God be medled withall Which aduertisement taketh no place where all be admitted to the curiouse reading of the scriptures in their owne vulgare tonge And the scripture it selfe saye they sheweth plainely that of couenience the scriptures ought not be made common to all persons For Christ affirmeth the same with his owne wordes where he sayeth to his Apostles Lucae 8. Vnto you it is geuen to knowe the secretes of the kingdom of God but to other in parables that when they see they shuld not see and when they heare they shuld not vnderstande They to whom it is geuen to knowe these secretes be none other then the Apostles and their successours or disciples They to whom this is not geuen but must learne parables be they for whom it were better to be ignorant of the mysteries then to knowe them least they abuse them and be the more grieuously condemned if they sette litle by them which we see commonly done among the common people Vide Hilarium in Psal 2. It is reported by sundry auncient writers of great auctoritie that among the people of Israel the seuenty Elders onely could reade and vnderstande the mysteries of the holy bookes that we call the Bible For whereas the letters of the Hebrewe tonge haue no vocalles they onely had the skill to reade the scripture by the consonantes and therby the vulgare people were kepte from reading of it by speciall prouidence of God as it is thought that pretiouse stones shuld not be caste before swyne that is to saye such as be not called thereto as being for their vnreuerent curiositie and impure life vnworthy Here I nede not to spende tyme in rehersing the manifolde difficulties of these holy letters through which the reading of them to the simple and vnlearned people hauing their wittes exercised in no kynde of learning their myndes occupied in worldly cares their hartes caryed awaye with the loue of thinges they luste after Bernard Super caÌ„tica is not very profitable As the light shyneth in vaine vpon blinde eyes sayeth a holy father so to no purpose or profite is the labour of a worldly and naturall man taken for the atteining of thinges that be of the spirite Verely emoÌ„ges other this incoÌ„moditie is sene by dayly experience hereof to procede that of the people such as ought of right to take lest vpon them be now becomme censours and iudges of all despysers of the more parte and which is common to all heretikes mockers of the whole simplicitie of the churche and of all those thinges which the churche vseth as pappe or mylke to nourrishe her tender babes withall that it were better for them not to reade then by reading so to be pufte vp and made insolent Which euill cometh not of the scripture but of their owne malice and euill disposition The dangers and hurtes which the common peoples reading of the scriptures in their owne laÌ„guage bryngeth after the opinion of those that reproue the same be great sundry and many I will here as it were but touche a fewe of them leauing the whole matter it selfe to the iudgemeÌ„t of the churche First seing the poyson of heretikes doth most infecte the common people and all heretikes drawe their venyme out of the Bible vnder pretence of gods worde it is not thought good by these men to lette euery curiouse and busie body of the vulgar sorte to reade and examine the Bible in their common language Yet they would not the learned discrete and sober laye men to be imbarred of that libertie Againe if heresie spring of wrong vnderstanding De trinitate li. 2. not of the scriptures as Hilarius sayeth heresie is of vnderstanding not of scripture and the sense not the worde is a crime who shall sooner fall into heresie then the common people who can not vnderstande that they reade verely it semeth a thing hard to beleue that the vnlearned people shuld vnderstande that which the best learned men with long studie and great trauaill can scarcely at length atteine Whereas Luther would the scriptures to be translated into euery vulgare tonge for that they be lyght and easie to vnderstande he is confuted by the scripture it selfe For both S. Peter and also S. Paul acknowlegeth in them to be great difficulties by occasion whereof some misconstrue theÌ„ to their owne damnation 2. Pet. 3. 1. Tim 1. 2. Cor. 4. some vnderstande not what thinges they speake nor of what thinges they affirme and to some the gospell that S. Paul preached is hydden euen to them which perishe If the scriptures were playne how erred Arius how Macedonius how Eunomius how Nestorius how many mo men of great learning specially seing they all tooke occasion of their errours of the scripture not rightly vnderstanded Luther sayeth that S. Hierome was ouerseen in the vnderstanding of the scripture that S. Augustine erred in the same that S. Ambrose Cyprian Hilary Basile and Chrysostome the best learned doctours of Christes churche were oftentymes deceiued And yet in the preface of his booke de captiuitate Babilonica he speaketh of them very honorably and graunteth that they haue laboured in the lordes vineyarde worthely and that they haue employed great diligence in opening the scriptures If these being of so excellent learning after long exercise in the holy letters after long studie and watche after long and feruent prayer after mortification of them selues and purgation of carnall affections were deceiued as he witnesseth how can he saye they are cleare plaine and easye to be vnderstanded And if these worthy fathers were deceiued in one pointe or two is it not likely the common people may be deceiued in many specially their diligeÌ„ce and study not being comparable to theirs and their lyues not being such as the cleannesse of their inward affectes might lighten their vnderstaÌ„ding and the annointing of god might teach them And least all the vnlearned laye people shulde seme hereby vtterly reiected from hope of vnderstanding gods worde without teaching of others it may be graunted that it is not impossible a man be he neuer so vnlearned exercised in long prayer accustomed to feruent contemplation being brought by God into his inward cellares may from thence obteine the true vnderstanding and interpretation of the holy scriptures no lesse then any other alwaies brought vp in learning Of what sorte S. Antony that holy and perfecte man the Eremite of Egypte was Who as saint Augustine writeth Prologo in libros de doctrina Christiana without any knowledge of letters both canned the scriptures by hart with hearing and vnderstode them wisely with thynking And that holy man whom S. Gregorie speaketh of who lying bedred many yeres for siknes of body through earnest prayer and deuout meditation obteined helth of mynde and vnderstanding of the scriptures neuer hauing learned letters so as he was able to

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

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

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 Ã 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—â€¦ 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—â€¦ 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—â€¦ 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 sacrÃ¨ 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 ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 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 ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 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

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

and marked them selues with the same The second were such as notwithstanding they had ben christened yet for the inconstancie of their mynde were vexed with vncleane sprites The third sorte were they who for their synnes committed had not yet made an ende of doing their open penaunce All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries Now if this great reuerence towardes the ho y thinges in them was iustly praised the admitting of all sortes of people not onely to be present and to beholde the same but also to heare and vnderstande the wordes of consecration that hath thus allwaies ben honoured with silence and secretnes can not seme to wise zelouse and godly men a thing commendable specially in these tymes in which the holy Christen discipline of the churche is loosed and vtterly shaken of and no difference nor accompte of any diuersitie made betwen the perfite and godly people and them that ought to doo open penaunce that be possessed with deuilles and be infamouse for heynouse and notoriouse crimes committed Where as in olde tymes when by holesom discipline the faithfull people were kepte in godly awe and obedience that prayer also which was sayde ouer the oblation before consecration was pronounced closely and in silence and therefore it was called of the latines secreta of the Grekes mystica oratio meaning thereby that it ought not to be vttered openly and made common Iuell Or that the priest had then authoritie to offer vp Christ vnto his father Of the priestes auctoritie to offer vp Christ to his father ARTICLE XVII Threefold oblation of Christ CHRIST is offered vp to his father after three maners figuratiuely truly with bloud shedding and sacramentally or mystically In figure or signification he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature and also in the tyme of the lawe written And therefore Saint Iohn calleth Christ the lambe which was killed from the begynning of the world meaning in figure The sacrifices of Abel Agnus occilus est ab origine mudi Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe and Abraham and all those of the people of Israel commaunded by the lawe of Moses figured and signified Christ For which respecte chiefly the law is reported of Saint Paul to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the heretike sayeth Testamenti veteris sacrificia omnia multis varijs modis vnum sacrificium cuius nunc memoriam celebramus significauerunt All the sacrifices of th' olde testament signified by many and sundry waies this one sacrifice whose memorie we doo now celebrate And in an other place he sayeth De fide ad PetruÌ„ diaconum cap. 16. that in those fleshely sacrifices there was a signification of Christes fleshe which he shuld offer for synnes and of his bloude which he shuld shedde for the remission of our synnes Truly and with bloude shedding Christ was offered on the Crosse in his owne persone where of S. Paul sayeth Christ gaue him selfe for vs Tit. 2. Ephes 5. that he myght redeme vs from all iniquitie And againe Christ hath loued vs and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour Sacramentally or in mysterie Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine truly and in dede not in respecte of the maner of offering but in respecte of his very body and bloude really that is in dede present as it hath ben sufficiently proued here before The two first maners of the offering of Christ our aduersaries acknowledge and coÌ„fesse The third they denye vtterly And so they robbe the churche of the greatest treasure it hath or may haue the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption and now daily offered in the blessed Sacrament in remembraunce For which we haue so many proufes as for no one point of our Christen religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places rather then learning in recitall of number thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge I intend herein to be shorte verely shorter then so large a matter requireth and to bring for proufe a fewe such autorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament in the Institution of this holy Sacrament in the figure of Melchisedech and in the prophecie of Malachie the prophete the autorities of the fathers neded not to be alleged were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a coÌ„trary sense to the horrible seducing of the vnlearned For where as the holy Euangelistes reporte that Christ at his last supper tooke breade gaue thankes brake it and sayde this is my body wich is geuen for you Luc. 22. Againe this is my bloude wich is shedde for you in remission of synnes By these wordes being wordes of sacrificing and offering they shewe and set forth an oblation in acte and dede though the terme it selfe of oblation or sacrifice be not expressed Albe it to some of excellent knowledge datur here sowndeth no lesse then offertur or immolatur that is to saye is offered or sacrificed specially the additioÌ„ pro vobis withall coÌ„sydered For if Christ sayde truly as he is truth it selfe and guile was neuer fownde in his mowth then was his body presently geuen and for vs geuen at the tyme he spake the wordes that is at his supper For he sayde datur is geuen not dabitur shall be geuen And likewise was his bloude shedde in remissioÌ„ of synnes at the tyme of that supper for the texte hath funditur is shedde But the geuing of his body for vs and the shedding of his bloud in remissioÌ„ of synnes is an oblatioÌ„ of the same ergo Christ offered his body and bloude at the supper And thus datur signifieth here as much as offertur Now this being true that our lord offered him selfe vnto his father at his last supper hauing geuen coÌ„maundement to his Apostles to doo the same that he there dyd whoÌ„ then he ordeined priestes of the newe testament saying doo this in my remembraunce as Clement doth plainely shewe lib. 8. Apostolicarum coÌ„stitut cap. vltimo the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe then to

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

that the Sacrament in sundry portions consecrated by a bishop shuld be sent a broade among the churches for cause of heretikes that the catholike people of the churches which word here signifieth as the greke word ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ doth so as it is not necessarie to vndestand that the sacrament was directed only to the materiall churches but to the people of the parrishes might receiue the catholike communion and not communicate with heretikes Which doubteles must be vndestanded of this priuate and single communion in eche catholike mans house and that where heretikes bare the swea and priestes might not be suffred to consecrate after the catholike vsage Elles if the priestes might with out let or disturbance haue so done then what nede had it ben for Milciades to haue made such a prouision for sending abroade hostes sanctified for that purpose by the coÌ„secration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter haereticos dirigerentur Milciades ordeined that consecrated hostes shuld be sent abroade amongest the churches prepared by the consecration of a bishop The two wordes propter haereticos for heretikes added by Ado the writer of Martyrs lyues openeth the meaning and purporte of that decree Here haue I brought much for proufe of priuate and single communion and that it hath not onely ben suffered in tyme of persecution but also allowed in quiet and peaceable tymes euen in the Churche of Rome it selfe where true Religion hath euer ben most exactly obserued aboue all other places of the worlde and from whence all the churches of the West hath taken their light As the Bishops of all Gallia that now is called Fraunce doo acknowledge in an epistle sent to Leo the Pope with these wordes Vnde religionis nostrae propicio Christo Epistola proxima post 51. inter epistolas Leonis fons origo manauit From that Apostolike see by the mercie of Christ the fontaine and spring of our Religion hath come More could I yet bryng for confirmation of the same as th' example of S. Hilaria the virgine in the tyme of Numerianus of S. Lucia in Diocletians tyme done to martyrdom of S. Maria Aegyptiaca and of S. Ambros of which euery one as auncient testimonies of ecclesiasticall histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of th'aulter for their viage prouision alone But I iudge this is ynough and if any man will not be persuaded with this I doubte whether with such a one a more number of autorities shall any thing priuaile Now that I haue thus proued the single communion I vse their own terme I desire M. Iuell to reason with me soberly a word or two How saye you Syr doo you reproue the Masse or doo you reproue the priuate Masse I thinke what so euer your opinion is herein your answer shall be you allow not the priuate Masse For as touching that the Oblation of the body and bloude of Christ done in the Masse is the sacrifice of the churche and proper to the new testament commaunded by Christ to be frequented according to his institution if you denye this make it so light as you liste all those authorities which you denye vs to haue for proufe of your great number of articles will be fownde against you I meane doctoures general councelles the most auncieÌ„t th' example of the primitiue churche the scriptures I adde further reason consent vniuersall and vncontrolled and tradition If you denye this you must denye all our Religion from the Apostles tyme to this daye and now in the ende of the world when iniquitie abouÌ„deth and charitie waxeth colde when the sonne of man coÌ„ming shall scarcely finde faith in the earth begynne a new And therefore you M. Iuell knowing this well ynough what so euer you doo in dede in worde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallow yea most vehemeÌ„tly to improue the priuate Masse Vpon this resolution that the Masse as it is taken in generall is to be allowed I enter further in reason with you and make you this argument If priuate Masse in respecte only of that it is priuate after your meaning be reproueable it is for the single communion that is to saye for that the priest receiueth the Sacrament alone But the single communion is laufull yea good and godly ergo the priuate Masse in this respecte that it is priuate is not reproueable but to be allowed holden for good and holy and to be frequeÌ„ted If you denye the first proposition or maior then must youe shew for what elles you doo reproue priuate Masse in respecte only that it is priuate then for single communion If you shew any thing elles then doo you digresse from our purpose and declare that you reproue the Masse The minor you can not denye seing that you see how sufficiently I haue proued it And so the priuate Masse in that respecte only it is priuate is to be allowed for good as the Masse is Mary I denye not but that it were more commeÌ„dable and more godly on the churches parte if many wel disposed and examined would be partakers of the blessed Sacrament with the priest But though the Clergie be worthely blamed for negligence herein through which the people may be thought to haue growen to this slaknes and indeuocion yet that notwithstanding this parte of the catholike Religion remaineth sownde and faultles For as touching the substance of the Masse it selfe by the single communion of the priest in case of the peoples coldenes and negligence it is nothing impaired Elles if the publike sacrifice of the churche might not be offered with out a number of communicantes receiuing with the priest in one place then would the auncient fathers in all their writinges some where haue complained of the ceasing of that which euery where they call quotidianum iuge sacrificium the dayly and coÌ„tinuall sacrifice of which their opinion is that it ought dayly to be sacrificed that the death of our lord and the worke of our RedeÌ„ption might alwayes be celebrated and had in memorie and we thereby shewe our selues according to our bounden duetie myndefull and thankefull But verely the fathers no where complaine of intermitting the daily sacrifice but very much of the slaknes of the people for that they came not more often vnto this holy and holesome banket and yet they neuer compelled them thereto but exhorting them to frequeÌ„t it worthely lefte them to their owne conscience S. Ambros witnesseth that the people of the East had a custome in his tyme to be houseled but once in the yere And he rebuketh sharply such as folowe them after this sorte Si quotidianus est cibus Lib. 6. de sacra ca. 4 cur post annum illum sumis quemadmodum Graeci in Oriente facere

Sacrament of th'aulter doth neither good nor euil neither profiteth ought nor hurteth euen as our sacramentaries doo ascribe all to faith onely and call the most worthiest sacrameÌ„t none other but tokening bread which of it selfe hath no diuine efficacie or operation Therefore I wonder the lesse I saye if they would Amphilochius his auctoritie to be diminished But for this I will matche them with greate Basile who estemed him so much who loued him so intierly who honored him so highly with the dedication of so excellent workes I will ioyne them also with the learned Bishop Theodoritus Theodor. lib. 5. ecclesiast hist c. 16. who semeth to geue him so soueraigne praise as to any other Bishop he writeth his stories of neuer naming him with out preface of great honour now calling him admirandum the wonderful at an other tyme sapientissimum the most wise and most coÌ„monly laudatissimum most praise worthy If they doubte of Basile him selfe whether he were a man worthy to obteine by his prayer of God such a vision it may please them to peruse what Gregorius Nyssenus what holy EphreÌ„ of Syria and specially what Gregorie Nazianzene wrote of him In monodia which two Gregories be not affrayed to compare him with Elias with Moses with S. Paul and with who so euer was greatest and for vertue of most renome Whereby without all enuie he hath obteined of all the posteritie to be called Magnus Basile the great much more for deserte of vertue and learning then those other for merite of chiualrie the great Charles the great Pompey the great Alexander If they denye the whole treatise and saye that it was neuer of Amphilochius dooing that were a shifte in dede but yet the worst of all and farthest from reason and custome of the best learned and much like the facte of kyng Alexander who being desyrouse to vndoo the fatall knotte at Gordium a towne in Phrygia hearing that the Empier of the worlde was boded by an olde prophecie to him that could vnknitte it not fynding out the endes of the strenges nor perceiuing by what meanes he could doo it drewe foorth his sworde and hewed it in pieces supplying want of skill with wilfull violence For the auctoritie of his treatise this much I can saye Be syde that it is set foorth in a booke of certaine holy mens lyues printed in Colen and besyde very great likelyhode appearing in the treatise it selfe it is to be sene in the librarie of Saint Nazarius in the citie of Verona in Italie written in veleme for three hundred yeres past bearing the name of Amphilochius bishop of Iconium Now one place more for proufe of priuate Masse at the wyneding vp of this matter and then an ende of this article This place is twyse fownd in ChrysostoÌ„ in an homilie vpon the epistle to the EphesiaÌ„s and more plainely in an homelie ad populum AntiochenuÌ„ Where he hath these very wordes Hom. 61. ad popul Antioch MultaÌ„ video reruÌ„ inaequalitateÌ„ In alijs quidem temporibus cum puri frequenter sitis non acceditis In Pascha vero licet sit aliquid Ã vobis patratum acceditis O consuetudinem Ã´ praesumptionem Sacrificium frustrÃ quotidianum In cassum assistimus altari nullus qui communicetur I see great inequalitie of thinges among you At other tymes when as for the more parte ye are in cleane lyfe ye come not to receiue your rightes But at Easter though ye haue done some thing amysse yet ye come O what a custome is this O what a presumption is this The dayly sacrifice is offred in vaine We stand at the aulter for nought There is not one that woll be houseled Here is to be noted A true declaration of Chrystomes place whereas Chrysostome sayeth the daily sacrifice was celebrated in vaine and the priestes stoode at th'aulter in vaine it is not to be vnderstanded of the sacrifice in it selfe as though it were in vaine and frustrate but this is to be referred to the people it was in vaine for their parte that shuld haue receiued their communion with the priestes who waited daily for them and cryed out as the maner was Sancta sanctis holy thinges for the holy and after that they had receiued the breade theÌ„ selues shewing the chalice to the people In Missa Chrysost sayd Cum timore Dei fide dilectione accedite Come ye vp to receiue with the feare of God with faith and charitie But all was in vaine For none came so colde was their deuotion in that behalfe Now if Chrysostome had cause to complaine of the peoples slaknes in comming to the communion in that great and populouse citie of Antioche where the scriptures were daily expownded and preached where discipline and good order was more streightely exacted where in so great number some of likelyhode were of more deuotion then others what is to be thought of many other litle townes and villages through the worlde where litle preaching was heard where discipline slaked where the number of the faithfuls being small and they occupied all together in worldly affayeres fewe gaue good ensample of deuotion to others Doubtles in such places was much lesse resorte of the people at the Masse tyme to receiue the Sacrament with their priestes And whereas least this place might seme plainely to auouche the hauing of Masse without a number communicating with the bishop or priest for auoyding of this auctoritie the gospellers answere by waye of coniecture that in Chrysostomes tyme the priestes and deacons coÌ„municated together daily with the partie that offred the Sacrifice though none of the people dyd we tell theÌ„ that this poore shifte will not serue their purpose For though they saye some sufficient number euer coÌ„municated with him that celebrated the dayly sacrifice in that great and famouse churche of Antioche where many priestes and deacons were which neither being denyed they shall neuer be able to proue what may be sayde or thought of many thousand other lesser churches through the world where the priest that sayd Masse had not alwayes in redynes a sufficient number of other priestes and deacons to receiue with him so to make vp a communion Of such churches it must be sayde that either the Sacrifice ceased and that was not done which Christ commaunded to be done in his remembraÌ„ce which is not to be grawnted or that the memorie of our lordes death was oftentymes celebrated of the priestes in the daily oblation with out tarying for others to coÌ„municat with them and so hadde these churches priuate Masses as the churches now a dayes haue Now to conclude of this most euident place of Chrysostome euery childe is hable to make an inuincible argumeÌ„t against M. Iuell for the priuate Masse as they call it in this sorte By reporte of Chrysostome the sacrifice in his tyme was daily offred that is to saye the Masse was celebrated but many tymes no body came to communicate

them safest of all And in an other place Ad EnodiuÌ„ epist 102. Si propter eos solos Christus mortuus est qui certa intelligentia possunt ista discernere penÃ¨ frustrÃ in Ecclesia laboramus If Christ sayeth he dyed onely for them which can with certaine or suer vnderstanding discerne these thinges concerning God then is the labour we take in the churche in maner in vayne God requyreth not so much of vs how much we vnderstaÌ„d as how much we beleue and through belefe how much we loue And when we shall all appeare before Christ in that dredfull daye of iudgement whe shall not be requyred to geue an accompte of our vnderstanding but faith presupposed of our charitie Now though the people knowe not the Latine tonge and albeit it were better The benefite of prayer vttered in a tonge not vnderstaÌ„ded they had the Seruice in their owne vulgare tonge for the better vnderstanding of it yet as it is for as muche as it coÌ„sisteth in maner all together of the scriptures that great profite cometh bothe to the reader and to the hearer of it Origen sheweth at large in the tweÌ„tith homilie vpon Iosue Because it were ouer long to bring all that he sayeth there to this purpose the summe of the whole may thus be abbridged First that the heauenly powers and angelles of God which be with vs haue great lyking in our vtteraÌ„ce of the wordes of the scripture Though we vnderstaÌ„d not the wordes we vtter with our mowth yet those powers sayeth he vnderstand them and thereby be inuited and that with delite to helpe vs. And speaking of the powers that be within vs to whom charge of our soules and bodies is committed he sayeth that if the scriptures be read of vs they haue pleasure therein and be made the stronger toward taking heede to vs yea and that if we speake with tonges and our spirite praye and our sense be with out fruite And there he alleageth to that purpose the coÌ„mon place of S. Paul to the CorinthiaÌ„s calling it merueilouse and in maner a mysterie shewing how the spirite prayeth the sense being with out fruite After this he declareth the euill powers and our ghostly ennemies the deuill by our reading and hearing of the scriptures to be dryuen from vs. As by enchauntements sayeth he snakes be stayed from doing hurte with their venyme so if there be in vs any serpent of contrary power or if any snake waite priuely to mischiefe vs by vertue of the holy scripture rehearsed so that for wearynesse thou tourne not awaye thy hearing he is put awaye S. Augustine confirmeth the same doctrine where he sayeth In prologo Psalmorum psalmus daemones fugat angelos in adiutorium inuitat The psalme read deuoutly or heard putteth deuilles to flight and prouoketh angels to helpe At lenght Origen shewing how by meate or drynke we fynde remedie for sore eyes though we feele no benefite forthwith in eating or drynking he concludeth his speciall parte of the comparison with these wordes In this wise we must beleue also of the holy scripture that it is profitable and doth good to the soule etiamsi sensus noster ad praesens intelligentiam non capit although presently our sense doo not atteine the meaning or vnderstanding because our good powers by these wordes be refreshed and fedde and the coÌ„trary that is our aduersarie powers are weakned and put to flight At lenght making obiection to him selfe on the behalfe of his hearers as though they shuld laye this doctrine to his charge for excuse of taking further paynes in preaching and expounding the scriptures to them therto he answereth and sayeth No no we haue not sayd these to you for that cause neither haue we vttered these thinges to you for excuse but to shewe you in Scripturis sanctis esse vim quandam quae legenti etiam sine explanatione sufficiat that in the holy scriptures there is a certaine power or strength which is sufficient for one that readeth it yea without any expounding of it This sufficiencie he referreth I thinke to the procuring of the good powers to helpe vs and to the dryuing awaye the malice of the euill powers our ghostly enemies that they hurte vs not I trust wise godly and stedfast men who be not caryed about with euery wynde of doctrine will be moued more with the auctoritie of Origen a man allwayes in the iudgemeÌ„t of all the christeÌ„ worlde accoÌ„pted most excelleÌ„tly learned theÌ„ with the scorning of Caluine who speaking of the auncient latine Seruice vsed in England and Fraunce sayeth In Institutionib ad EcclesiaÌ„ ex sono non intellecto nullus penitus fructus redit that of the sownde not vnderstanded no fruite at all retourneth to the churche vsing that word of dispite that might better be spoken by a mynstrell of his pype and taburrette then by a preacher of the diuine Seruice Neither hereof with any milder spirite speaketh his disciple and subminister Theodore Beza the hote minister of the deformed churches of Fraunce Confessionis ca. 4. SectioÌ„e 16 Quaecunque preces ab aliquo concipiuntur eo idiomate quod ipse non intelligat pro Dei ludibrio sunt habendae What prayers so euer be made sayeth he of any man in a tonge that he vnderstaÌ„deth not they be to be taken for a mockery of God Who so euer here alloweth Caluine and Beza condemned of the churche must condemne Origen for this point neuer reproued nor touched of any that haue not spared him where so euer they could charge him with any errour If all prayers made in an vnknowen tonge be a mocking of God as Beza sayeth then were the prayers vttered by miracle in the primitiue churche with tonges which the vtterers them selues vnderstoode not after the mynde of Chrysostome a mocking of god for I see nothing whereby they are excluded from his generall saying and vniuersall propositioÌ„ Verely this teaching of Beza is not sownde I wene if he were out of the protection of his deformed churches and coÌ„uented before a catholike bishop to geue an accompte of this doctrine he would steppe backe and reuoke that rashe saying agayne For els he shuld seme to graunt that God gaue at the begynning of the church the gifte of tonges to be mokte withall which were very absurde and blasphemouse S. Paul wisheth that all the Corinthians spake with tonges but rather that they prophecied If our newe maisters condemne the Latine Seruice in the Latine churche for that the people vnderstand it not thereof must it folowe that the English seruice so much of it as consisteth of Dauides psalmes which is the most parte be also coÌ„demned The like may besayde of other nations For how many shall we fynde not of the people onely but also of the best learned meÌ„ that vnderstand the meaning of them in what toÌ„ge so euer they be set forth S. Hilarie coÌ„pareth the booke of psalmes to a

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 sufficieÌ„t 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 couÌ„celles 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 FraÌ„cisc TurrianuÌ„ 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 sententiaÌ„ 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 quÃ 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 canoÌ„s 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 froÌ„ 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 Ã 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 canoÌ„s 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 autheÌ„t 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 loÌ„gobardicae 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

beleue one holy catholike and Apostolike churche therefore I saye it hath nede of one prince and ruler to be kepte and holden in If it be other wise vnitie must nedes forthwith be sparkled and brokeÌ„ a sunder And therefore it behoued that the rule and gouernement of the churche shuld be committed to one And whereas these Gospellers saye that Christ is the gouernour of the churche and that he being one kepeth the churche in vnitie we answere that although the churche be first and principally gouerned by Christ as all other thinges are yet gods high goodnes hath so ordeined as eche thing may be prouided for according to his owne condition and nature Therefore whereas mankynde dependeth most of sense and receiueth all learniÌ„g and institutioÌ„ of sensible thinges therefor it hath nede of a man to be a gouernour and ruler whom it maye perceiue by outward sense And euen so the Sacramentes by which the grace of God is geuen vnto vs in consideration of mannes nature being so made of God as it is are ordeined in thinges sensible Therefor it was behoofull this gouernement of the churche to be committed to one man which at the first was Peter and afterward eche successour of Peter for his tyme as is afore declared Neither can this one man haue this power of any consent or companie of men but it is necessary he haue it of God For to ordeine and appointe the vicare of Christ it perteineth to none other then to Christ For where as the churche and all that is of the chuch is Christes as well for other causes as specially for that we are bought with a great price euen with his bloude as S. Paul sayeth 1. Cor. 3. how can it perteine to any other then to him to institute and appoint to him selfe a vicare that is one to doe his steede Wherefore to coÌ„clude excepte we would wickedly graunt that gods prouidence hath lacked or doth lacke to his churche for loue of which he hath geuen his onely begotten sonne and which he hath promised neuer to forgete so as the woman can not forgete the chylde she bare in her wombe Reason may sone enduce vs to beleue that to one man one bishop the chiefe and highest of all bishops the successour of Peter the rule and gouernement of the church by God hath ben deferred For elles if God had ordeyned that in in the church shuld be sundry heades and rulers and none constituted to be ouer other but all of equall power ech one among their people then he shuld seme to haue set vp so many churches as he hath appointed gouernours And so he shall appeare to haue brought in among his faithfull people that vnruly confusion the destruction of all common weales so much abhorred of princes which the grekes call Anarchian which is a state for lacke of order in gouernours without any gouernement at all Which thing sith that the wise and politike men of this worlde doo shunne and detest in the gouernemeÌ„t of these earthly kingdomes as most perniciouse and hurtfull to attribute to the high wisdome of God and to our lord Christ who is the auctor of the most ordinate disposition of all thinges in earth and in heauen it were heynous and prophane impietie Wherefore if the state of a kingdome can not continew safe onlesse one haue power to rule how shall not the church spredde so farre abroade be in danger of great disorders corruption and vtter destruction if as occasion shal be geuen among so great strifes and debates of men among so many fyerbrandes of discord tossed to and fro by the deuils enemies of vnitie there be not one head and ruler of all to be consulted of all to be hearde of all to be folowed and obeied If strife and contentioÌ„ be stirred about matters of faith if controuersie happen to rise about the sense of the scriptures shall it not be necessary there be one supreme iudge to whose sentence the parties may stande If nede require as it hath ben often sene that generall councelles be kepte how can the bishops to whom that matter belongeth be brought together but by commaundement of one head gouernour whom they owe their obedieÌ„ce vnto For elles being summoned perhappes they will not come Finally how shall the contumacie and pertinacie of mischeuous persones be repressed specially if the bishops be at discension with in them selues if there be not a supreme power who towardes some may vse the rodde towardes other some the spirite of lenitie with such discrete temperament as malice be vanquished right defended and concorde procured least if the small sparkes of strife be not quenched by auctoritie at the beginning at length a great flame of schismes and heresies flashe abrode to the great daÌ„ger of a multitude Therefore as there is one body of Christ one flocke one church euen so is there one head of that his mysticall body one shepeherd and one chiefe seruant made steward ouerseer and ruler ouer Christes householde in his absence vntill his comming againe The 6. proufe practise of the churche syxfolde But here perhappes some will saie it can not appeare by the euente of thinges and practise of the church that the Pope had this supreme power and auctoritie ouer all bishops and ouer all Christes flocke in matters touching faith and in causes ecclesiasticall Verely who so euer peruseth the ecclesiasticall stories and vieweth the state of the church of all tymes and ages caÌ„ not but coÌ„fesse this to be most euident And here I might alleage first certaine places of the newe testament declaring that Peter practised this preeminence among the disciples at the beginning and that they yelded the same as of right apperteining vnto him Act. 1. As when he first and onely moued them to choose one in the stede of Iudas and demeaned him selfe as the chiefe autctor of all that was done therein when he made answere for all Act. 2. at what time they were gased and wondered at and of some mockte as being dronken with newe wine for that in the fistith day thei spake with tonges of so many nations when he vsed that dredfull seueritie in punishing the falshed Act. 5. and hypocrisie of Ananias and Saphira his wife Act. 15. when variaÌ„ce being risen about the obseruation of certaine pointes of Moyses lawe he as chiefe and head of the rest saide his mynde before all others Among many other places lefte out for breuitie that is not of least weight that Paul being retourned to Damasco out of Arabia Galat. 1. after three yeres went to Ierusalem to see Peter and abode with him fiften dayes But because our aduersaries doo wreath and wreste the scriptures be they neuer so plaine by there priuate and straunge constructions to an vnderstanding quite contrary to the sense of the catholike church I will referre the reader for further proufe of this matter to the stories bearing faithfull witnes of the

praecipuÃ¨ ecclesia Romana quae Caput est omnium ecclesiarum and specially the church of Rome which is the Head of all the churches Naming the church of Rome he meaneth the bishop there or his legates to be sent in his stede Thus it is proued by good and auncient auctorities that the name and title of the Head ruler president chiefe and principall gouernour of the church is of the fathers attributed not onely to Peter but also to his successours bishops of the See Apostolike And therefore M. Iuell may thinke him selfe by this charitably admonished to remember his promise of yelding and subscribing I will adde to all that hath ben hytherto sayde of this matter a saying of Martin Luther that such as doo litle regarde the grauitie of auncient fathers of the olde church may yet somewhat be moued with the lightnes of the young father Luther Patriarke and fownder of their newe churche Lightnes I may well call it for in this saying which I shall here rehearse he doth not so soberly allowe the Popes Primacie The popes primacie acknovvleged by Martin Luther as in sundry other treatises he doth rashly and furiousely inueigh against the same In a litle treatise intituled Resolutio Lutheriana super propositione sua 13. de potestate papae his wordes be these Primum quod me mouet Romanum pontificem esse alijs omnibus quos saltem nouerimus se pontifices gerere superiorem est ipsa voluntas Dei quam in ipso facto videmus Neque enim sine voluntate Dei in hanc monarchiam vnquam venire potuisset Rom. Pontifex At voluntas Dei quoquo modo nota fuerit cum reuerentia suscipienda est ideoque non licet temerÃ¨ Romano pontifici in suo primatu resistere Haec autem ratio tanta est vt si etiam nulla scriptura nulla alia causa esset haec tamen satis esset ad compescendam temeritatem resistentium Et hac sola ratione gloriosissimus martyr Cyprianus per multas epistolas confidentissimÃ¨ gloriatur contrÃ omnes episcoporum quorumcunque aduersarios sicut 3. Regum legimus quÃ²d deceÌ„ tribus Israel discesserunt Ã Roboam filio Salomonis tamen quia voluntate Dei siue auctoritate factum est ratum apud Deum fuit Nam apud theologos omnes voluntas signi quam vocant operationem Dei non minus quÃ m alia signa voluntatis Dei vt praecepta prohibitiua etc. metuenda est Ideo non video quomodo sint excusati Ã schismatis reatu qui huic voluntati contrauenieÌ„tes sese Ã Romani pontificis auctoritate subtrahunt Ecce haec est vna prima mihi insuperabilis ratio quae me subijcit Romano pontifici PrimatuÌ„ eius confiteri cogit The first thing that moueth me to thinke the B. of Rome to be ouer all other that we knowe to be bisshops is the very will of God which we see in the facte or dede it selfe for without the will of God the B. of Rome could neuer haue commen vnto this monarchie But the will of God by what meane so euer it be knowen is to be receiued reuerently And therefore it is not lawfull rashly to resiste the B. of Rome in his primacie And this is so great a reason for the same that if there were no scripture at all nor other reason yet this were ynough to stay the rashnes of them that resiste And through this onely reason the most gloriouse martyr Cyprian in many of his epistles vaunteth him selfe very boldly against all the aduersaries of Bishops what soeuer they were As in the thirde booke of the kinges we read that the ten tribes of Israel departed from Roboam Salomons soÌ„ne Yeat because it was done by the will or auctoritie of God it stoode in effecte with God For among all the diuines the will of the signe which they call the working of God is to be feared no lesse then other signes of Gods will as commaundemeÌ„tes prohibitiue etc. Therefore I see not how they may be excused of the gilte of schisme which going against this will withdrawe them selues from the auctoritie of the B. of Rome Lo this is one chiefe inuincible reason that maketh me to be vnder the bisshop of Rome and compelleth me to confesse his Primacie This farre Luther Thus I haue briefly touched some deale of the scriptures of the canons and councells of the edictes of Emperours of the fathers sayinges of the reasons and of the manifolde practises of the church which are wonte to be alleaged for the Popes Primacie and supreme auctoritie With all I haue proued that which M. Iuell denyeth that the B. of Rome within sixe hundred yeres after Christ hath ben called the vniuersall bishop of no small number of men of great credite and very oftentymes Head of the vniuersall church both in termes equiualent and also expressely Now to the nexte article Or that the people was then taught to beleue Iuell that Christes body is really substantially corporally carnally or naturally in the Sacrament Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed Sacrament ARTICLE V. CHristen people hath euer ben taught that the body and bloud of Iesus Christ by the vnspeakeable working of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verely and in dede This doctrine is fownded vppon the plaine wordes of Christ which he vttered in the institution of this sacrament expressed by the Euangelistes and by S. Paul As they were at supper sayeth Matthewe Iesus tooke breade and blessed it and brake it Matth. 26 and gaue it to his disciples and sayeth Take ye eate ye this is my body And takyng the cuppe he gaue thankes and gaue it to them saying Drynke ye all of this For this is my bloude of the newe testament which shall be shedde for many in remission of synnes With like wordes almost Marke Luke and Paul Marc. 14. Luc. 22. 1. Cor. 11. doo describe this diuine institution Neither sayde our lord onely This is my body but least some shuld doubte how his wordes are to be vnderstanded for a playne declaration of them he addeth this further Wich ys geuen for you Luc. 22. Likewise of the cuppe he sayeth not onely This is my bloude But also as it were to putte it out of all doubte Which shall be shed for many Now as faithful people doo beleue that Christ gaue not a figure of his body but his owne true and very body in substance and like wise not a figure of his bloude but his very pretiouse bloude it selfe at his passion and death on the crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstaÌ„ding but that he geueth vnto vs in these holy mysteries his selfe same body and his selfe same bloude in truth of

expounde them to those that came to visite him who comming vnto him with pretence to bring conforte through his heauenly knowledge receiued conforte But among the people how great number is there of lewed loselles gluttoÌ„s and dronckerds whose bealy is theire God who folowe their vnruly lustes is it to be thought this sorte of persones may without meditation and exercise of prayer pearse the vnderstanding of the scriptures and of those holy mysteries which god hath hidden as Christ confesseth from the learned and wise men Matth. 11. The gospellers diuided in to coÌ„trarie sectes And whereas learned men of our tyme be diuided into coÌ„trarie sectes and write bitterly one against an other eche one imputing to other mistaking of the scriptures if amongest them who would seme to be the leaders of the people be controuersies and debates about the vnderstanding of the scriptures how may the common people be thought to be in safe case out of all danger of errours if by reading the Bible in their owne tonge they take the matter in hande If any man thinke I sclaunder them for that I saye they be diuided into coÌ„trary sectes let him vnderstaÌ„d their owne countrie men I meane them of Germanie and speciall setters forth of this newe doctrine report it in their bookes and complaine lamentably of it Namely Nicolaus Amsdorffius in his booke intituled Publica confessio purae doctrinae euangelij etc. Also Nicolaus Gallus in his booke of Theses and Hypotyposes who acknowlegeth the strifes and debates that be amongest them to be not of light matters but of the high articles of christian doctrine For euen so be his wordes in Latine Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae articulis de lege euangelio etc. The same man in the last leafe of his forsayde booke with great vehemendie reporteth haereses permultas esse prae manibus plerasque etiamnÃ¹m hâ—rere in calamo that very many herelies be allready in hande and many as yet sticke in the penne as though he meant they were ready to be set forth Of late there haue ben put out in printe two great bookes one by the Princes of Saxonie the other by the Erles of Mansfeld chiefe maineteiners of the Lutheranes in which be recited eleuen sectes and the same as detestable heresies condemned they are conteined in this cataloge or rolle Anabaptistae Seruetiani Antinomi Iesuitae OsiaÌ„drini MelaÌ„chthonici Maioristae Adiaphoristae Suencfeldiani Sacramentarij Albeit the Iesuites haue wrong to be numbred among them This much is confessed of the sectes and controuersies of our newe gospellers by their owne princes that stande in defence of the confession of Auspurg and by two of the Lutherane superintendentes No man hath so exactly declared to the world the number and diuersitie of the sectes of our tyme Fridericê° Staphylê° which hath sprong of Martin Luther as Fridericus Staphylus a man of excellent learning one of the Emperours counsaile that now is who might well haue knowledge herein for as much as he was a diligent student ten yeres at Wittenberg among the chiefe doctors of them and for that tyme was of their opinion and afterward by consyderation of their manifold disagreeinges and conteÌ„tions within theÌ„ selues induced to discredite theÌ„ and through the grace of God reduced to a whole mynde and to the catholike faith and now remayneth a perfecte member of the churche This learned man in his Apologie sheweth that out of Luther haue sprong three diuerse heresies or sectes the Anabaptistes the Sacramentaries and the Confessionistes Protestantes who made confession of their faith in open diete before the Emperour Charles the princes and states of Germanie at Auspurg anno domini 1530. and for protestation of the same there are called Protestantes Now he proueth further by testimonie of their owne writinges that the Anabaptistes be diuided into syx sectes the Sacramentaries into eight sectes the Confessionistes and they which properly are called protestaÌ„tes Protestantes diuided into tvventy Sectes into twenty sectes euery one hauing his proper and particular name to be called and knowen by This lamentable diuision of learned men into so many sectes in the countries where the gospell as they call it hath these forty yeres and is yet most busely handled may be a warning to the gouernours of Christendome that they take good aduisement how they suffer the rude and rashe people to haue the scriptures common in their owne tonge The perill of it is knowen by sundry examples bothe of tymes past and also of this present age For out of this roote hath sprong the secte of the Valdenses Valdenses otherwise called Pauperes de Lugduno For Valdo a merchant of Lyons their first author of whom they were named Valdenses being an vnlearned laye man procured certaine bookes of the scripture to be traÌ„slated into his owne language which when he vsed to reade and vnderstoode not he fell into many errours Of the same wellspring yssued the fylthie puddels of the sectes called Adamitae or Picardi Begardi and Turelupini and of late yeres besyde the same secte of Adamites newly reuiued also the Anabaptistes and Suenkfeldians Wherfor that edicte or proclamation of the worthy Princes Ferdinando and Elizabeth kyng and Quene of Spayne is of many much commended by which they gaue streight commaundement that vnder great penalties no man shuld traÌ„slate the Bible into the vulgare Spanish toÌ„ge and that no man shuld be fownde to haue the same translated in any wise These and the like be the reasons and consyderations which haue moued many men to thinke the setting forth of the whole Bible and of euery parte of the scripture in the vulgare tonge for all sortes of persons to reade without exception or limitation to be a thing not necessary to saluation nor otherwise conuenient nor profitable but contrarywise dangerous and hurtefull Yet it is not meant by them that the people be kepte wholly from the scripture so as they reade no parte of it at all As the whole in their opinion is too strong a meate for their weake stomakes so much of it they may right holesomely receiue and brooke as that which perteineth to pietie and necessary knowledge of a christen man What partes of the scriptures apperteine to the people to knovve Wherein they would the examples of the olde holy fathers to be folowed S. Augustine hath gathered together into to one booke all that maketh for good lyfe out of the scriptures which booke he intituled SpeculuÌ„ that is to saye a myrrour or a looking glasse as Possidonius witnesseth in his lyfe S. Basile hath set forth the like argument almost in his fouerscore moral rules perteining all together to good manners S. Cyprian also hath done the like in his three bookes ad Quirinum Such godly bookes they thinke to be very profitable for the simple people to reade But how much and what partes

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

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