towardes the East in your coÌ„mon prayer As it doth appeare by S. Iustin the martyr .118 quest Bicause saieth he we should reserue the most honorable thinges for God and by all mens iudgement where the sonne riseth that is the worthiest part of the wordle The same also is proued by S. Athanasius quest .37 Which alleageth for that purpose the testimonies of the Psalmes and Prophetes in answering to a Iew for the answering to a Gentil he saieth that bicause God is true light therfor we loke towarde the sight created and doe not worship the light it selfe but the maker therof Thirdly to a Christian this he answereth saing For this cause the most blessed Apostles did make the churche of the ChristiaÌ„s to looke towardes the East that we looking vnto Paradise from whence we haue fallen I meane our old coÌ„try and land shold and might desire our God and Lord to bring vs back thither froÌ„ whence being cast out we are in this banishement And of this iudgement also S. Basil the great is And saieth It is a tradition of the Apostles And with these agreeth S. Austen sayng when we stand to pray we torne vnto the East And why therfore is not this ordre kept in the communion boke but expressely rather it appointeth the Priest to stand at the north side of the table Is this your continewing in old fathers and doctors orders that yow be assured no example can be shewed to the contrary of that which you doe if you say the standing maketh no matter suppose it to be so wherfore then did you not let thinges stand wheÌ„ they were wel or why do ye crake before ignorant people that you hauâ— the same ordre withowt example to the coÌ„trary which was in the primitiue church and fiue or six hundred yeres after vsed Thus first then you stand not rightly no more doe ye in the rest accordingly For where is the water which you should mingle together with the wine in consecrating the chalice why keape you not this auncient approued and receaued ordre S. Alexander Bishope of Rome the fifthe after S. Peter saieth Neither wine alone neither water alone but both mengled together ought to be offred vp in the chalice of our Lord. as we haue receaued of our forefathers and reason it selfe dothe teache bicause both they are readen to haue gusshed out of his side when he suffred his passion Item the third Councell holden at Carthage forbideth that any thing els be offered then our Lord him selfe hath deliuered and appointed that is to say bread and wine mengled with water Again S. Cyprian in one whole epistle greatly rebuketh them which offer vp water alone or wine alone Bicause he saieth that our Lorde appointed it so that water and wine should be mengled both together to signifie the ioyning of Christ and his Church in one For many waters do signifie in the Apocalipse many people so that water mengled with wine doth well represent the people tempered together and vnited with Christ. How say you be not these witnesses sufficient inough they are within the fiue huÌ„dred yeres which M. Iuell geueth vs leaue to considre if perchaunce we may find any exception to the contrarye that the ordre in the Englishe communion is not according to the perfect example of that which it should be I aske yet once again why the minister of the holy coÌ„munion is not commaunded to make the signe of the crosse when he should consecrate This also was an old custome For in S. Iames and S. Basiles masse there ysâ— a proper place and tyme before sacring as we haue called it in which the preist doth make the signe of the crosse vpon the bread and wyne And Tertullian sayeth that in his tyme it was a generall custome to make the signe of the crosse in the forhead at euerie comyng in to the house at euerie going furth in puttyng on theire apparell in sittyng downe at the table at candelltyde at beddtyde How much soner then dyd they vse that signe in holie misteries S. Chrisostome also an awncient father the head sayeth he ys not so much decked and set â—urth with a royall crowne as with the crosse All men signe them selues with it â—mprinting it in the most noble part that we haue For in the forehead as it were vpon a piller the figure thereof ys daylie made so lykewise in the holie table so in the makinge of preistes so againe with the bodie of Christ in the misticall suppers that signe doth florishe Vnto these .11 fornamed witnesses lett vs take a therde verdict of the blessed S. Austyne which iudgeth of the crosse in this wyse that except it be putt vnto either the forheades of the faithful either the water with which thei are regenerated and borne againe wither the oyle with which they are anointed either the sacrifice with which thei are norished none of them all ys well done What then shall we saye yf M. Iuell hath not thorowghlie readen these awncient doctors how hardie and hastie was he in reporting that his communion and his felowes ys restored to the forme of the primitiue church deliuered by Christ practised by the Apostles coÌ„tinued by the holie fathers and if that he hath readen the holie fathers and yet coÌ„tempneth their sayinges what credit is to be geuen vnto his preaching which plaieth the hipocrite so notoriouslie But lett vs make other exceptions In the primitiue church altars were alowed emong Christians vpon which they offered the vnbloudie sacrifice of Christ his bodie Saynct Paule manifestlie saying we haue an altar of which they may not eate which communicate with Idolls The councell also called Agathense hath decreed it that Altars should be halowed not onlie with the anoynting of holie oyle but also the blessing of the preist Yet yowr coÌ„panie M. Iuell to declare what folowers thei are of antiquytie doe accompt it emong one of the kyndes of Idolatrie if one keepe an altar staÌ„ding And in deed yow folow a certayne antiquitie not yet of the Catholykes but of desperate here tikes As Optatus writeth against the Donatistes saying what ys so wicked theewish as to break to rase to remoue the altars of God vpoÌ„ which once you did offer Now if you be of no affinitie with the Donatistes answer for the pulling downe of altars what sprite it was which moued you there vnto Againe in the primityue church incensing at masse was of most holie men alowed witnesses hereof are S. Iames in his masse saying O Lord â—hesu Christ c. purge vs from all spot and make vs to stand pure at thy holie altar that we may offer vnto the a sacrifice of prayse and receiue of vs thy unprofitable seruaÌ„tes this present perfume for a sweet sauor c. S. Denise also ys a witnes which emong other thinges write coÌ„cernyng the order of church seruice in his
Martirs that the Christen people doe keepe the memories and commemoration of Martirs with a religiouse and deuoute solemnitie bothe to stir vp in them selues a folowing of them and also to be made partakers of their merites and to be holpen by their praiers But the practise of the primityue Church beinge euydent althowgh the cause of it were not knowen whi vse yow not in yowr communion an ordinarie inuocation of holie sainctes Now if in all other thinges no oddes betweene yow and the true church might be espied yet the praying for the dead was in the primityue church so laudable and in yowr religion it ys so hated that except before iudgemeÌ„t be geauen yow alter in that poynt yowr communion no reason can beare it to be Apostolike Consider by your selues S. Basiles and S. Chrisostomes masses whether peculiar and proper mention of the dead be not made in them to obtaine God his mercie for them Remember that S. Augustine desireth his brothers and fathers tho priestes which should reade of the death of his mother to pray for her at the altar And if you will be loth to turne to these places and to consider them accordinglie I will pardon you of that labor trusting that one testymonie will be sufficient vnto you which seeke nothing but trueth and are readie to folowe better councell The testymonie is Sainct Chrisostomes It hath not ben decreed for nought by the Apostles sayeth he that in the celebration of the venerable misteries a memorie should be made of them which haue departed hense For they knew that much vantage and profite did come herebie vnto them c. So manie poyntes therefore considered which we find vsed in the primityue churche and which we lament to see contemned in your vpstart church can you for shame of the world either not folow that if you know the state of it or if you doe know litle of it so boldlie compare your selues with it You say that whithout exception and authoritie to the contrarie you haue the same order and fasshion which was practised in the auncient church thorough Christendome and I doe shew you now half a skore of iust exceptions of noe small maters or hard to find but great and easie to be perceiued Who therefore might in this place and vantage against yow geue for God his sake which is trueth a iust and free sentence betweene vs and you Who might graunt forth inquisitors and Iudges to sitt vpon it which of vs two doth folowe the church and which of vs two doth belie her how long is it that men halt on both sides If our Lord be the God folow hym if Baal be folowe hym If Iuell say trueth lett the Catholikes contynue in their infamie if the Catholikes proue hym a lier goe vpright and halt not with a false legg This coÌ„munion of yowrs M. Iuell is no more lyke the masse office or seruice which the Catholikes vsed in the first fyue hundred yeares after Christ then a fowre crabb is lyke a sweete orenge But as some man might folishlie say of an other he is lyke King Arture the famouse bycause he sitteth at a rownd table or hath perchaunse some part of a gesture which as he hath readen in Chronicles becummed King Arture verie well whereas in all kynd of manlines he is more neerer a ducke then a duke so that I may be quietlie suffered to coÌ„pare thinges simple and temporall with those great matters and euerlasting these obscure Protestantes bycause they presume all of them to receiue vnder both kyndes as Christ did vnto his Apostles onely deliuer them both as teaching them how to celebrate that daylie sacrifice and bicause they will not receaue except they be a company of them together loe say they we be the folowers of Christ and his Apostles and of the primitiue church as far as fiue hundred yeres goe for there we leaue them and we haue the light of the Ghospell after so long a night of nine hundred yeres and more and our ordre of the holy communion is the same which Christ deliuered o good brothers and the Apostles receaued and the Doctors and Fathers continewed without any exception which can be made to the contrary Wheras in deede you may see in how many and how principall thinges they forsake quite the true ordre of the primitiue church But shall they be so suffered for euer True it is the Sacrament is an holy thing the ordinance of Christ the mystery of our saluation Yet is there nothing so good no ordinance so holy no mystery so heauenly but through the foly andx frowardnes of man it may be abused From this place forward many leafes together he proueth that thinges may be abused and reckoneth vp certein abuses which haue chaunced about the SacrameÌ„tes and if I take him â—ardie but in one he must be gilty in all bicause he alleageth all with like faith and integritie and willeth him selfe to be takeÌ„ as he is if he be found ouercom but in one thing onely First then as concerning those which did baptise the dead they ar well reproued in the third CouÌ„cel of Carthage the sixt canon But here by the way I note one great vnreasonablenes in those men which at their pleasure to serue their turne doe alleage Councells and will not yet obey the canons of the same Councells The 17. canon of this very Councell of Carthage forbeddeth that no strange women that is to say none but either mother grandmother Aunt by the father or mothers side sisters and brothers or sisters doughters either such as wer of household before they toke ordres but besides these none should dwell together with the cleargie And now priestes doe take not onely strangers to their household seruaÌ„tes but also to their chambre and bed felowes The .27 CanoÌ„ coÌ„maundeth water and wine both to be vsed in the sacrifice The .36 forbeddeth vtterly that any priest shold coÌ„secrat holy oyle for that was reserued to the Bishop only with whose leaue the priest might coÌ„secrat virgins But in these quarters of the world nother water in sacrifice nother oyle nother virginitie with coÌ„secration therof is alowed of the ProtestaÌ„tes Reason truly it is to take a mans whole tale and not to mangle an auncient CouÌ„cell Which Councel if they do not creditt why then doe they bring the testimony of that Councell for profe of their purpose against which they bere false witnesse that it is not to be folowed But to let this matter to passe A great abuse is attributed vnto Tertullian and Sainct CypriaÌ„ his tyme a thousand foure hundred yeres agoe that the Christians toke the Sacrament home with them This was â—aieth M. Iuell an abuse and therfore it was broken But who did break it tell vs It was broken saieth he and how doe ye proue this to be an abuse it was an abuse saieth he And I say it was not and why not my nay as good
by many miracles that hath ben well knowen vnto the church not hastely to iudge of the spirite of God with whom you are not so well acquainted as Sainct Benet was but humbly and reuerently to heare the miracles of God in his sainctes and to confesse that M. Iuell doth not know all thinges Wher you haue it that Sainct Benet did geue the communion vnto a dead woman I know not verely but Sainct Gregorye reporteth a lyke thing of hym that a ladd of Sainct Benet his monasterye departing vnto his parentes without the blessing of Sainct Benet and before his returne departing also the world after he was committed to the earth the next day he was cast vp again Wher vpon Sainct Benet after mone made vnto him sent the communion and willed it to be putt vpon the brest of the lad After which doâ—e ther was no more troble which thing being so sadly writen by Sainct Gregory we may not well lawgh at it and the same finding no fault with the matter lett not vs murmur against the workes and inspirations of God In deed it is not for euery man so to doe but when so singular vertuous men are moued therunto and when a great effect doth folow we must iudge that God was the author therof and that the partie did it not vpon his owne opinion and boldnes The which answer serueth also that we be not to bold in condemning any one his deuotion and faith which vseth the sacrament for his defence in any kind of cause For S. Ambrose praiseth his brother Satyrus which minding to goe ouer the seas did take of the ChristiaÌ„s which were in the shippe with him the Sacrament and hanged it about his necke wherevpon afterwardes when a tempest did rise and breake the shippe he committed him self to the defence of Christ in hys Sacrament and so miraculouslye escaped drowning And lyke as Saint Peter takyng comfort and strength of the presence of Christ sayed Lord if thou be he bid me com vnto the vpon the waters and did walke vpon them as vpon firme land so the Catholikes which certainly beleue that this is he him selfe whome they see couered vnder forme of bread although he be alwayes present yet they are more out of feare when they haue him within their handes and reach And throwgh the grace which cometh from him they walke securely and peaceably As contrarie wyse vnto other which doubte of Christ his wordes and make such a sence of them as they be able without difficultie to attaine vnto saying that he is present by a certain conceiued thowght of ours and remembraunce onely I wondre not if it seme foly vnto such to make any store of the Sacrament or to reserue it for a stay of their wauering fayth in ieoperdies For what is bread but bread and what can it doe more then comfort the body But now againe bycause in S. Benet his time more besides him as M. Iuell collecteth did geue the Sacrament euen vnto dead persons ergo they certainly did confesse a more liuely reall mighty and blessed thing therin to be then our protestantes will admitt So that putting a side the question whether they did well therin or no yet this appeareth that they toke the SacrameÌ„t to be as Christ hath saied his verye owne body and that faith was in the church within the fiue or six hundred yeres after Christ which M. Iuell receaueth for incorrupt But alas what if they which most of all defend the masse them selues find fault with the masse as Albertus Pigghius by name the greatest piller of that parte First I answer that the church doth not take him for the greatest piller in so much that in three or fowre poyntes she noteth hym to haue had his errors a Catholike faith is not bownd vnto any priuate mans opinion But you be accustomed to this kinde Then I say further that it appeareth hereby of what good conscience Pigghius was who did not write for fauor of his side or hatred of the contrarye which if he had minded he would neuer haue yelded one inche vnto an heretike which haue that maÌ„ner of stoutnesse that if one of them denie neuer so manifest a thing as for example that S. Peter was euer at Rome vpon which thing all writers agree vpon althowghe they differ somwhat in the time but as I sayed be the thing neuer so manifest to the contrarie of that which any of them doth affirme or impugne yet will the rest defend him in their wise not perchaunce in alowing the opinion but in saing that it is a disputable questioÌ„ and so that being grauÌ„ted ergo say they it is no mater of faith whether the one part or other be taken But the catholikes bicause they be plaine they doe vtter their owne opinioÌ„ and noting dissemble with theâ—r felowes if it be not trew Wherin they are suffered so to reason one against an other that they be both of them obedieÌ„t vnto the church whose voice we do harkeÌ„ vnto not what Albertus Pigghius saith Thirdly theÌ„ I answer that more beside Pigghius coÌ„fesse abuses to haue crept into the seruice of the church as it appeareth by the catholikes which coÌ„sulted vpoÌ„ reformatioÌ„ of disorders in a certain meeting at Ausburg Also â—â—ofmesterus in the expounding of the masse demeth not but som trifles haue ben put in but what abuses trifles doth he meane forsoth such as be in som proses antiphonies repetitioÌ„s and rehersalls of thinges not auteÌ„tike which be in deed in the coÌ„passe of the masse but are the outward garment as it were of the body Now wheras you say that Pigghius hath found out errors and abuses in the masse it maketh a Catholike man to feare by and by lest that either by Pigghius opinioÌ„ Christ his body were not really present or were not to be adored the signe of the crosse wer not to be vsed in the masse or water and wine not to be mengled or the bread not to be taken in the hand of the priest when he should coÌ„secrat or least som other thing worth the talking of were omitted or abused As for a versicle or lesson or som one ceremony there may be cause perchauÌ„ce to alter it and yet the masse continue neuer the worser And therfor truly M. Iuell semeth vnto me not to play a bold part and vpright for wheras properly as he can not but know except he be to much vnlearned wheras I say the masse is properly the sacrifice of the new law in the which Christ his very owne body is offered by him self throwgh the ministery of priestes vnto God his father for the purging preseruing and beutifying of his church M. Iuell yet setting him selfe to talke against the masse I will not speake sayeth he of transubstantiation of reall presence of sacrifice I am content to disauantage my selfe at this tyme in those thinges but I will talke
lett it be marked that Master Iuell confesseth him to be an auncient wryter for a certen purpose when we shall proue many thinges to lack in the late setting vp of this new religioÌ„ which were vsed in the primitiue church as frankinâ—ense oyle salt syngyng crossyng handes wasshyng and suche like which Sainct Denys reckoneth vpp In the third place S. Iustine is alleaged but to the shame of the coÌ„munion in English â–ª because S. Iustine maketh mention of wine and water both the English order hauing wine only without water And agayne yf any were absent in S. Iustines dayes the sacrament was caryed home to them which according to the expresse forme of the Ghospell and S. Paule should as these men report be receiued not alone at home but in the coÌ„gregation togeathers with other After him S. Ambrose S. Hierome S. Augustine S. Leo are browght in to proue that which catholikes euer confessed of that in the primitiue church the people did communicate with the priest with which thing it myght stand well inowgh that the priest did his office although the people would somtymes not communicate for of the dayly sacrifice and receauing of the priest vsed in the old church S. Chrisostome sayeth in the .24 homelâ— vpon the first vnto the Corinthians Doe we not offer dayly yes we do offer but therby we make a remembrance of his death But of the slacknes of the people S. Ambrose sayth It is a daily bread why doest thow receiue it after a yere as the Grecianâ— are accustomed to doe So that yf the priest should tary for the people and they would not receyue and if he could not consecrate and doe his office except some would coÌ„municate then had they in Grece in some partes thereof but one communion through the whole yeare which is to absurd and vnreasonable and also against S. Chrisostome ad Eph. ho. 3. where he maketh expresse mention of frequent and oft receâ—uyng But now see what a reason he bringeth agaynst vs euen by the very masse which is at this daye vsed he proueth that priuate masse was neuer practised Because the prayers and blessinges and actions of owr masse do apparteyne to the plurall number and therfore vnto a communion and not to the priuate masse Which thing being grawnted it will folowe then that the forme of the masse is very auncyent and made within vâ—C yeares of Christ after which tyme priuate masse came in place as they seeme to say For reason doth geue that vnto a priuate masse the rulers of the church would not haue geuen a common forme ergo this masse which at these dayes is vsed which soundeth of a coÌ„munion was before the priuate masse ergo it is verie auncient ergo it should not be so much taunted at as M. Iuell hath done in the begynnynge of his Sermon And further it doth appere that the masse hath no lacke in it self as the which agreeth in sence and wordes for more then one to receiue at it but only the fault is in the people which will not conforme them selfes vnto the order of the masse And yet I say further that the wordes of Oremus let vs pray and orate pro me pray for me be truely sayed when the priest alone receiueth bycause more are present at ouery massâ— then any bodelie eyâ— can see And also because the priest ys not a priuate person when he is at the alter but a common officer of the whole church whose presence is allwayes vnderstanded to be at the office of the masse euen as she is present at the baptising of children yf neither god father nor god mother neither mydwife neither parish clark were within heâ—â—ng but only the young infant which hath no discretion and the priest or som other in tyme of necessitye to baptise the child in the name of the father the soune and the holyghost Now after all this he allegeageth the Canons of the Apostles a decree of Calâ—xtus the Dialog of S. Gregorie O Lord God what faces haue these men They know in their owne haâ—â—es that the Canons of the Apostles and the Dialoges of S. Gregory make so much agaynst them that they are constrayned to repell them both and priuely by your leaue to laugh at S. Gregory And yet now see what a good countinance they beare towardes them But all that which any of thes â—ore named witnesses do conclud is that in the primitiue church the people dyd coÌ„municate or when they were slack and tardye the good Byshoppes dyd make them to hasten them selues with these wordes and like except yow communicate depart yow hence yf yow be not ready and worthy to receiue yow be not worthy to be present c. But when charitye for all the good mens exhortatioÌ„s daylie decreased and for all their sainges wheÌ„ very few did receiue should the dayly sacrifice fayle shold the order of Melchisedech haue his end should there be no priesthode any more because the people did not coÌ„mucâ—te The rulers of Christ his church did exhort and wish that men would receiue dayly which when they could not obtain they coÌ„maunded that yet at the least euery sonday they should coÌ„municate which after a space being greuous vnto many they brougth it vnto .3 principall feastes of the yere Christmas Easter and Whitsontyde And those .3 at length seming to many in England for in other countries they keepe them and more to vnto this day it was last of al enacted by the church that he which would not receiue at Easter hauing no necessary impediment should not be accompted for a ChristiaÌ„ And should we in this wicked world haue no oblation or seruice betwixt Easter and Easter yf in all that space none but priestes by them selves would receaue Allso doth any wise man iudge it necessary that in these dayes all orders be appointed vpon the payne of deadly synne which were in the primitiue church vsed At those dayes by the .10 Canon of the Aposteles he which had not taryed at the prayers vntill the end of masse and receiued the holy coÌ„munion was suspended therefor But now the best of euery parish doth come and goe at his pleasure and receiueth but thrise in the whole yeare to fulfill the act of parliament and is quyte owt of dawnger of so great a punishment as suspension is to be compted By S. Gregory his dialoges he should depart which did not communicate and now they which receaue not doe taryâ— in yowr church withowt fault vntil their turne of receauing commeth At those dayes Catecumenes in the faith and the penitentes were coÌ„maunded to go furth and now euen those which are of a contrary religion are compelled to come in Therfor the heades of the church haue euer wrought wysely easyng the rigor of their statutes as it should be best for the â—â—difying and not destroying of the people Glad to receiue them euery dayâ— if that
tyme. that ys to saye Quibus competâ—t fides ipsa cuiâ—â— sint Scripturae â–ª â— quo per quos quando quibus sit tradita disciplina qua fiunt Christiani who they are vnto whom the faith it selfe belongeth whose are the Scriptures of whom and by whom and what tyme and vnto whom the trade and instruction was geauen by which men are made Christians For where it shall appere that the much of the Christian discipline and faith is there shallbe the truth of the Scriptures and of the expositions of them and of all the Christian traditioÌ„s This haue I Englisshed more at large owt of Tertullian that it might the better be coÌ„sidered of â—he Reader whether he speaketh reason or no and whether in any disputation to be instituted or any challenge to be apoynted these articles which Tertullian specifyeth are not principallie to be debated and examined and whether this trade and manner of arguing doe serue to the mainteynyng of any stomak which ys so naturall as I may saye and so reasonable that yow can not deuyse a more indifferent To vse it therefor to myne owne comfort and others â–ª and yet not to depart from the manner of a challenge therebye to recompense owr aduersaries I saye Yf any of owr aduersaries be ablâ— to shew by any sufficient or lyklie argument and testimonie that they haue any true Christian fayth at all among them for faith cleaueth vnto authoritie which they can neuer shew for them selues c. Or that the Scriptures haue ben delyuered vnto them or that they are the right keepers of them Or yf they can tell from whom they haue receiued their Ghospell other then papistes Or by what successors from the fyrst eyther maker or cheife preacher of theire Ghospell it hath come vnto them Or at what tyme they receiued it Or yf they can shew but the fundacions onlye or proportion of some churche howse communion table communion boke or any other thing neuer so smal by which it might be gathered that a true an Apostolyke religion was extant to be seen within the six hundred yeares after Christ as voyd of ornamentes ceremonies reuerence distinction of places and dignityes Sacramentes and solemnities parteyning to Sacramentes as theirs ys These are the most best and 〈◊〉 questions for the capacitye of a sensible man and most meetest to be asked of these greate folowers of Antiquitie as they saye them selues Yf therefore any of owr aduersaries can name eyther the places or the persons where their religion stode of old tyme or from whom by 〈◊〉 descent it hath come to theyr churches and ministers I promyse fâ—â— my selfe and others allso eyther to proue their predecessors heretikes or to yeld with a good will to their succession yf they bring it downewarde from any Apostle I haue sayed And in the meaâ— while vntill theyr aunswer be deuised I will contynue in that fayth which lawfull Bisshoppes of England receiued of Sainct Augustyne a monke and owr Apostle which by the allmightie power of God conuertâ—â— owr realme from Idolatrie to Christianitie which receiued his faith of Sainct Gregorie the greate and the first of that name And Sainct Gregorie lerned it of his predecessor Pelagius the second Pelagius agayne receiued it of Benedictus the first from Benedictus then we goe vpward to loannes III. to Pelagius I. to Vigilius to Siluerius to Agapetus to Ioannes the second to Bonifacius the second to Foâ—lix the first to Ioannes I. to Hormisda to Symmachus to Anastasius the second to Gelasius to Faelix III to Simplicius to Hilarius to Leo I. to Sixtus III. to Caelestinus to Bonifacius I. to Zozimus to Innocentius to Anastatius I. to Siricius to Damasus to Faelix the second to Liberius to 〈◊〉 to Marcus to Siluester to Melchiades to Eusebius to Marcellus to Marcellinus to Caiâ—s to Eutâ—â—hiamus to Faelix I. to Dionisius to â—ixtus the second to Stephanus I. to Lucius to Cornelius to Fabianus to Antherus to Pontianus to Vrbanus to Calistus to Zepherinus to Victor to Eutherius to Soter to Anicetus to Pius to Higinus to Telesphorus to Sixtus to Alexander which was the first that apointed making of holywater which receaued thâ— Catholike faith of Euaristus which receaued it of Anacletus which receaued it of Clemens which receaued it of Sainct Peter which receaued it of Christ which is God most true and blessed for euer Amen Fare well Rom. 16. Deus autem pacis conterat Sathanam sub pedibus vestris velociter Quoniam viri S. Theologiae peritissimi Angli apud me side dignissimi perlegerunt hunc librum Iohannis Rastelli per omnia catholicum esse censent dignumque qui typis excusus à popularibus eius Prouintiae nempe Anglicanae legatus puâ—o ipsum tutò posse imprimi Ita testor Cunerus Petri de Brouwershauen Louanij Pastor S. Petri indignus .11 Nouem 1561 A Table of the cheefest matters THE occasion of the Councell of Nice Folio 6. The pride of heretikes and old wont of refusing vnwriten verities fo 9. That the new ghospellers must needer disagree emong them selues 20. The Englishe order of communion and seruice doth not folowe iust the example of Christ and his Apostles but hath in some partes more in some lesse as In takyng of bread in to their handes when they should consecrate 25 ¶ In blessing of bread In takyng the chalice lykewyse 26 The order of the Englisshe seruice agreeth not with the primityue church as Iâ— praying towardes the East 29 â—n mengling of wine and water togeather in the chalice 30 In vsing the signe of the crosse in the misteries 31 In erecting of Aultars 32 In burning of incense ibidem In lichtes and tapers 33 In praying to Sainctes 35 In praying for the soules departed 36 Of seruice in the mother tong 50. 132 Of the sacrifice of Christians 63 Of adoration 73 A generall aunswer to the skoffing of heretykes agaynst the similitudes and allusions which Catholykes haue vsed 108 Of priuate Masse 119 Of receiuing in both kyndes 228 Of the title of vniuersall Bisshope 136 Of the reall and corporall presence of Christ in the Sacrament 139 That priestes haue authoritie to offer Christ. 150 A generall aunswer to the particular questions which M. Iuell moueth 153 Folish collections and argumentes of M. Iuells Fol. 59. 64. 65. 70. 76. 82. 94. 99. 116. 121. 146. 152. 154. 155. Notable lyes of M. Iuells Fol. 23. 61. 68. 72. 86. 94. 151. 156. 158. In the Challenge Tertullians rules to be obserued in euerye disputation and challenge appoynted Fol. 173. 174. ¶ Faultes escaped in the printing Fol Fa. Linea   7. 2. 7. to establisshe and to establisâ—â—â— 8. 1. 20. sayed saie 16. 2. 5. gaue it gaue without 〈◊〉 26. 1. 13. lockyng lockyng â— 35. 2. 26 in the put it out  40 1. 11. great greater lb. 1. 17. odre order 43. 1. 19. coniures coniurers 53. 1. 26. hartis not hart is not 56