Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

The second Article.

As touching the seconde Article, which debarreth from the lay people the one halfe of the Sacramente,* 1.1 vnderstan∣ding that vnder one kind, both partes are fully contained, for so much as the world wel knoweth that thys Article is but young, inuented, decreed, and cōcluded no longer since then at the Councel of Constance, not past 200. yeres agoe: I shal not nede to make any long standing vpon that mat∣ter,* 1.2 especially for that sufficient hath bene ••aid th••rof before in our long discourse of the Bohemians story, pag. 611.

First, lette vs see the reasons and obiections of the ad∣uersaries in restraining the Laitie from the one kynde of this Sacrament.* 1.3 The vse (say they) hath bene so of longe continuaunce in the Churche. Whereunto we aunsweare, that they haue no euident nor authentike example of anye auncient custome in the church, which they can produce in that behalfe.

Item, where they alledge the place of S. Luke, where Christ was known in breaking of bread.* 1.4 &c. citing moreo∣uer many other places of Scripture, wherein mention is made of breaking of bread: to aunswer therunto, although wee doe not vtterly repugne, but that some of those places may be vnderstanded of the Sacrament, yet that beynge graunted, it followeth not therefore, that one parte of the Sacrament was only ministred to the people without the other, when as by the common vse of speach, vnder the na∣ming of one part, the whole action is meant. Neither doth it followe, because that breade was broken among the bre∣thren, therefore the cuppe was not distributed vnto them. For so we finde by the words of S. Paule, that y^e vse of the Corrinthians was to communicate not onely in breaking of bread, but in participating the cuppe also. The cup (sayeth he) which we participate.* 1.5 &c.

Also after the Apostles, in the tyme of Cyprian, of Hie∣rome, of Gelasius and other successiuely after them, it is e∣uident y^t both the kindes were frequented in the Churche. First Cyprian in diuers places declareth that the sacramēt of the bloud was also distributed.* 1.6 How do we (sayth he) pro∣uoke them to stand in the confession of Christ, to the sheding of their bloud, if we deny vnto them the bloud of Christ when they prepare themselues to the conflict?

The wordes of Hierome are plaine. Priestes (sayth he) whiche minister the Eucharist,* 1.7 and deuide the bloude vnro the people.

In historia tripartita, it was sayde to y^e Emperour Theodo∣sius,* 1.8 how will you reciue the body of the Lord, with such bloudy handes, or the cup of hys precious bloud, with that mouth, which haue spilled so much innocent bloud?

In the Canon of Gelasius, and in the Popes own de∣crees,* 1.9 these words we read: We vnderstand that there be some whych receauing onely the portion of the Lordes bodye, doe ab∣staine from the cuppe of hys sacrate bloud, to whom we enioyne, that either they receaue the whole Sacrament in both the kinds, or els that they receaue neither:* 1.10 for the diuiding of that whole & one Sacrament cannot be done without great sacriledge, &c. So that thys decree of Pope Gelasius being contradictorie to the councell of Constance, it must follow, that either y^e pope did erre, or els the councell of Constance must needes be a sacrilegious Councel, as no doubt it was.

The like testimonie also appeareth in the Councell of Toletane,* 1.11 that the laitie did then communicate in bothe kindes, besides diuers other olde presidēts, remaining yet in the churches both of Germanie and also of Fraunce, de∣claring likewise the same.

And thus it standeth certain and demonstrable by ma∣nifolde probations, how farre this newfound custome dif∣fereth from all antiquitie and prescription of vse and time. Againe, although the custome therof were neuer so aunci∣ent, yet no custome may be of that strength to gainstand or countermaunde the open and expresse commaundement of God, which sayeth to all men: Bibite ex hoc omnes. Drincke yee all of this. &c.

Againe, seeing the cup is called the bloude of the newe testament, who is hee that dare or can alter the Testament of the Lorde, when none may be so hardy to alter the Te∣stament of a man, being once approoued or ratified?

Further, as concerning those places of Scripture be∣fore alledged, De fractione panis, that is, of breaking of bread, wherupon they thinke themselues so sure that the Sacra∣ment was then ministred but in one kinde: To aunswere thereunto, first we say, it may be doubted whether all those places in Scripture, De fractione panis,* 1.12 are to be referred to the Sacrament. Secondly, the same beyng geuen vnto them, yet can they not inferre thereby, because one parte is mentioned, that the full Sacrament therefore was not mi∣nistred. The common maner of the Hebrue phrase is, vn∣der breaking of bread to signifye generally the whole feaste or supper: as in the Prophete Esay, these woordes, Frange esurienti panem tuum, doe signifie as well geuyng drinke as bread, &c. And thirdly howsoeuer those places, De fractione panis be taken, yet it maketh little for them, but rather a∣gainst them. For if the Sacrament were administred a∣mongst them in fractione panis. i. in breakinge of breade, then must they nedes graūt, that if bread was there broken. Er∣go, there was breade,* 1.13 forasmuche as neither the accidences of bread without breade can be broken, neither can the na∣turall body of Christ be subiect to any fraction or breakyng by the Scripture, which sayeth:* 1.14 And yee shall breake no bone of him. &c. Wherfore take away the substance of breade, and there can be no fraction. And take away fraction, how then do they make a Sacrament of this breaking, whereas nei∣ther the substance of Christes body, neither yet the acciden∣ces wythout their substance can be broken, neither agayne will they admit any bread there remaining to be broken? And what then was it in thys their Fractione panis▪ that they did breake, if it were not Panis, that is, Substantia panis quae frangebatur? To conclude, if they say that this fraction of bread was a Sacramentall breaking of Christes bodye, so by the like figure let them saye that the being of Christes naturall body in the Sacrament is a Sacramental being, and we are agreed.

Item, they obiecte further and say,* 1.15 that the churche vpon due consideration may alter as they see cause, in rites, ceremonies and Sacraments.

Aunswer. The institution of this sacrament standeth v∣pon the order, example, & commandement of Christ.* 1.16 This order he tooke: First he deuided the breade seuerally frō the cuppe, and afterward the cuppe seuerally from the breade.* 1.17 Secondly this he did not for any neede on his behalfe, but onely to geue vs example how to do the same after him, in remembraunce of his death to the worldes ende. Thirdly, beside this order taken, and example left, hee added also an expresse commaundement: Hoc facite, Doe thys. Bibite ex hoc omnes. Drinke ye all of this. &c. Against this order, example, and commaundement of the Gospel, no Church nor coun∣cell of men nor aungell in heauen hath any power or au∣thoritie to change or alter, according as we are warned: If any bring to you any other Gospell beside that ye haue receiued, holde him accursed. &c.

Item, an other Obiection.* 1.18 And why maye not the Churche (say they) as well alter the fourme of thys Sacramente, as the A∣postles did the fourme of Baptisme, where in the Actes S. Peter sayth: Let euery one be baptised in the name of Iesu Christ. &c.

Aunswere. Thys text sayeth not, that the Apostles vsed thys fourme of baptising: I baptise thee in the name of Christ.* 1.19 &c. but they vsed many times this manner of speache, to be baptised in the name of Christe, not as expressing thereby the formable words of baptising, but as meaning this, that they would haue them to become members of Christe,* 1.20 and to be baptised as Christians, entring into his baptism, and not only to the Baptisme of Iohn: and therfore, althoughe the apostles thus spake to the people, yet notwithstanding when they baptised any themselues, they vsed (no doubte) the forme of Christ prescribed, and no other.

Item, among many other obiections, they alledge cer∣taine perils and causes of waight and importance, as spil∣ling, sheding, or shaking the bloud out of the cuppe, or sou∣ring, or els sticking vpon mens beardes. &c. for the which they say it is wel prouided, the halfe communion to suffice. Wherunto it is soone aunswered, that as these causes were no let to Christ, to the Apostles, to the Corinthians, and to the brethren of the Primitiue Churche, but that in theyr publike assemblies they receiued al the whole Communi∣on, as well in the one part as in the other:* 1.21 so neither be the sayd causes so important nowe, to adnull and euacuate the necessarye commaundement of the Gospell, if we were as carefull to obey the Lorde, as wee are curious to magni∣fie oure owne deuises, to strayne gnattes, to stumble at strawes, and to seeke knottes in rushes, whych rather are in oure owne phantasies growing, then there where they are sought.

* 1.22In summa, diuers other obiections and cauillations are in Popish bookes to be found as in Gabriell the difference made betwene the laitie and Priests, also the distinction v∣sed to be made betweene the Priestes communion and the laicall communion. Where is to be vnderstand, that when Priests were bidde to vse the laicall communion, thereby was ment not receauing vnder one kinde as lay men doe nowe, but to absteyne from consecrating, and onely to re∣ceaue as the lay men then did. Some also alledge certeyne speciall or particular examples, as of the cuppe onely ser∣uing for the bread, or of the bread only sent to certeine sicke folke for the cuppe. And heere they inferre the story of So∣zomenus, touching the woman in whose mouth the Sa∣crament of bread, whiche she onely receaued without the cuppe, was turned to a stone, &c. other alledge other pri∣uate examples likewise of infants, aged mē, sicke persons, men excommunicate, phrentickes and madde men, or men dwelling farre off from Churches,* 1.23 in mountaynes or wil∣dernes, &c. All which priuate examples neither make any instance against the auncient custome of publicke congre∣gations frequented from the Apostles time, and much lesse ought they to derogate from the expresse and necessarye precept of the Gospell which saith to all men without ex∣ception: Hoc facite, &c. Bibite ex hoc omnes, &c.

Notes

• * 1.1

  The second arti∣cle of both kindes.
• * 1.2

  Read afore pag. 611.
• * 1.3

  The reasons and obiections of the Papistes a∣gainst both kindes.
• * 1.4

  Luke. 24.
• * 1.5

  1. Cor. 10.
• * 1.6

  Cypria. lib. 1. Epist. 2. De lai∣cis Martyribus Scriberis.
• * 1.7

  Hieronimus in Sophon cap. 3.
• * 1.8

  In Histor tri∣part. lib. 9.
• * 1.9

  De consecrat.
• * 1.10

  The Councell of Constance a sacrilegious Councell.
• * 1.11

  The forbidding of both kindes of the Sacramēt hath no ground of auncient custome.

  No custome may derogate from the Lordes ex∣presse commaū∣dement.

  The Lordes testament ought not to be altered ••or any respecte.
• * 1.12

  In fractione panis.
• * 1.13

  Exod. 12.
• * 1.14

  The natural body of Chryst may not be bro∣ken.

  Accidences no man can breake. No bread is there to be brokē: Ergo, there is no∣thing in the Sacrament broken.
• * 1.15

  An other obiection, a∣gaynst both kindes.
• * 1.16

  Aunswere.
• * 1.17

  1. Order. 2. Example. 3. commaū∣dement.
• * 1.18

  Galat. ••. An other obiection a∣gaynst both kindes. Act. ••.
• * 1.19

  Aunswere.
• * 1.20

  The A∣postles change•••• the 〈◊〉〈◊〉 Bapti••••••.
• * 1.21

  Mans 〈◊〉〈◊〉 sin in 〈…〉〈…〉 owne 〈…〉〈…〉 God.
• * 1.22

  〈…〉〈…〉. Eccle. 〈…〉〈…〉 Cap. 5.
• * 1.23

  All respects 〈◊〉〈◊〉 geue 〈◊〉〈◊〉 to the ••••••dience of the worde.