❧ THE ORATION OF THE MOST NOBLE AND REVEREND FAther in GOD the lord cardinals grace of Lorraine, made and pronounced in thassembly at Poyssi, the King being present, the sixteen days of Septembre, In the year of our Lord 1561. Translated out of French into English. by T. S.   

THis present day being the eight of October. 156●. The king being at Saint Germyne in Say did permit & give licence to William Morel his printer dwelling at Paris to print or cause to be printed the oration made by the cardinals grace of Lotharinge: in the assemble at Poissy the 16. day of September last passed, & the same to put abroad & utter, forbidding all other printers the same to imprint or cause to be imprinted, or sell without licence or sufferance of the said Morel, and his majesty hath given me in commandment hereof to make as much expedition as I conveniently could.  
De Laubespine,   

SIRE, we acknowledge you for our sovereign and natural lord, and confess ourselves to be your most humble and obedient subjects and servants: And the fidelity which we have sworn, and solemnly promised unto your grace, we will never gain go it. After our example then, and according to the doctrine of God, which we announce, all ye that be present, 
〈…〉  and all those likewise that be under your majesties rule & government in this moss christian realm, be ye for the love of God subjects to all policy and humane order, whether it be to the king, as to the head and sovereign: or unto them which under him supply the chief places nerte his person, or else unto other by him established through the provinces, every one according to his charge, as unto them which be sent by him, to the punishing of evil doers, and to the praise of them that do well. For such is the will of God, that in doing well you shall stop the mouth to the ignorant and foolish: All this purpose the apostle saint Peter concludeth in these four words, 
1. Pet. 1.  Fear God, and honour the King, as though he would say, Honour the king, for that ye ought to scare God. It is he, 
Pro. ●.  by whom kings do rule: And they that make laws, ordain just things, whereby princes do command, and the mighty do judge the earth, whereof he that will seek th'original must needs confess, that all power is given of our Lord God, and the virtue & strength cometh from above. 
〈…〉 Ro●.  It is he (saith David) that giveth saufetie to kings, and instructeth my hands to fight, & maketh my singers to serve in the war. To be short, sithence that all superior and high power is of God, principally then is the power of kings ordained by him: where unto if any maketh resistance, doth withstand his ordinance, and purchaseth to himself damnation: Let us be therefore to your majesty faithful and obedient subjects, not only for not provoking your anger, but also for conscience sake. Notwithstanding remember sire, that you are not only a minister of God, and of our Lord jesus Christ, 
The duty of a King toward the church, & of his authority there Esa 49 60  but also of his church, the which you nourish and conserve: you are thereof a son, and not a lord, a member, and not a head, as by his prophet long time sithence, he warned the church which should be assembled of the Gentiles. For isaiah saith, The kings shallbe thy nurses, and shall submit themselves to do thee honour and service. The kings shall be brought unto thee, and shall obey thee. And the people and realm that shall not serve thee, shall perish, and there shall be made such waste and destruction, that no habitation there shall be found. Which saying our first and most holy ancient bishops adventured to protest before their mightiest and most redoubted Emperors, 
23 q. 8. cap conuen● o●.  and those Emperors accepted the same in good part. Saint Ambrose speaking of the Emperor Valentinian the younger, and of justinian his mother saith thus: What name or title more honourable may an Emperor attribute to himself, then to be called the Son of the Church, which was spoken without offence, and the same right thankfully accepted. For the Emperor is within the Church, and not above. The same Saint Ambrose in a request presented to the same Emperor refused his judgement in his disputation with Aurentius an Arrian bishop: 
Epi 32  Forasmuch (saith he) as in causes of Faith and of the Church, bishops do judge of the laity, and not the laity in their consistories, & assemblies do judge of Bishops. And this, saith he, none will call in doubt that will keep the well ordered course of the holy scriptures, or that will follow the good ancient customs and observations. Weighing well then these things, what is he, that in cause of faith will deny, that bishops have not accustomed to judge of Christian Emperors, and not the Emperors of bishops? In this Consistory JESUS CHRIST hath not accustomed to occupy the place of a party, but rather of a judge. If ye treat with him I have learned that it ought to be in the Church, which my forefathers have done. If it be to have conference in matters of Faith, that conference ought to be made with the priests. 
What in g●ments in matters of faith the old christian Emperors observed, and in what estimation they had their Bishops & priests. Ruf. li. 10 ca 2. Tripar. li. 2, ca, ● Socr. li. 2. ca 8 Theo. li. 1 cap 11. Sozom. li. 1. c. 17. Nicep. li. 8. ca 16. ● Ambrose in the place before: alleged.  The like order was observed under that great Emperor Constantine, who without any restraint did permit to the Ecclesiastical persons free judgement in matters of faith, and would never judge of private complaints made of any bishops in the council of Nice. It is GOD (saith he) that hath constituted you priests, that hath given you power to judge of us, and not power to me to judge of you. He is only your judge, and you ought not to be judged by men. Which holy opinion Valentinian the elder full well did follow, saying: It becometh me not to judge among the bishops, where any question of the Faith, or of Ecclesiastical order ariseth: He ought not to judge that doth differ in charge, but he which is of like vocation, that is to say, priests ought to judge of priests. In the self same time, and to like effect, Gregory Nazianzene did preach before the Emperor Valens and told him. The ordinance of JESUS CHRIST hath made you subject unto my power and to my jurisdiction: You are not he only that ruleth, for we also rule in a greater and more perfect Empire, if we do not submit the spirit to the flesh and heavenly things to earthly. But give me leave most noble Emperor more frankly to utter my mind. I know that thou art a sheep of my flock, and in that thou doest reign and command, thou haste it by the benefit and grace of JESUS CHRIST. But whereunto serveth this conference of kingly or priestly dignities, namely unto us, which never ne yet our predecessors have at any time experimented of our most Christian kings any unseemly enterprise, and that be and do succeed in the states of them, who never denied the due obedience to their kings, no not once called the same in question. 
The effect of his first proposition.  Let then (Sire) the first discourse of this proposition be to this end principally that all men may be witness in what reverent sort we humble ourselves. And how much we would that both we and all they that be under our charge, should show their faithful obedience. Let it be also a manifest declaration of the authority that God hath left to us in the guiding of souls, in the doctrine of our faith, and that under your protection: to the end that leaving all other things apart, I may make you understand my charge, and by whom I am thereunto authorized.  
SIRE, in this company by your commandment assembled we be a great numbered of Archbishops, & Bishops, upon whom thimposition of hands have been laid by their metropolitans and other bishops of the same province, and through the grace of jesus Christ, the holy ghost hath been given, nominated by the kings your predecessors, who do succeed in the right of their people, they referring themselves to them, and into their hands: themselves being discharged of all that is necessary to their choice or election: We be received upon the view and consent of our clergies and of our peoples that be under us, after our institution made by our holy fathers the Popes, and the holy see Apostolic, whom we acknowledge for our Superior, and all these signs and marks be accompanied with one succession from th'apostles unto us very well continued. There be also a good numbered of priests sent by the Bishops that be absent, and by the chapters and Clergy, and also Doctors of Paris (whom I name for honours sake) and of other famous universities, and to them all I am inferior in understanding, knowledge, and eloquence, and yet nevertheless by them all ordained to make you understand one thing: 
The unity of the prelate's and 〈…〉 nce  wherein (thanks be unto God) we be all of one heart & one soul, & of one faith, under one God, & under one head, our saviour and redmer jesus Christ, under one only Catholic church his spouse: him we serve in spirit, unto him with one intention, mind, and prayer, we bow the knees of our hearts we worship and adore him, and by him we ask the graces and gifts of the holy ghost and have no spot of Idolatry, howsoever some men go about to lay unto our chargs: Understand therefore Sire, th'effect of my message.  
It is now eight days passed that by your express ordinance a certain number of persons were brought into this place, 
〈…〉 and 〈…〉  who of long time have separated themselves from us to our great sorrow and grief, making a contrary profession of faith, and would not be obedient to our orders and observations, and yet in words show themselves as though they were desirous to learn and to be instructed, reentring into this their country, and into the house and company of their fathers, whom when they will acknowledge for fathers, they shall be received and embraced for children. Against them we purpose not to object any reproach, but bear with their infirmity: not reject them, but call them again, not separate them, but unite them, to th'end that we may all with one mouth give honour to God the Father of our Lord jesus Christ. To them therefore in all charity and spirit of meekness we answer, that we are very glad of their profession made of th'articles of the Crede, common to all Christian men, and do desire with all our hearts, that like as they do agree in words, so also they would agree with us in sense and understanding, as it hath appeared unto us they have not done, by their definition of the catholic church calling the same to be the congregation of the chosen. After that they touched summarily divers points clean contrary to that which the Catholic church doth teach and believe, and in so great numbered, that being well compared unto our profession, whereof not to speak without law, but to prove if according to holy doctrine, every point needeth a whole day, and so the debating of this matter would require whole months.  
This hath been the cause why at this time I have charged myself of two points only, whereof the principal is to separate them, and to make them strangers: tother is the only rule, whereby we may measure our controversies, and so come to agreement.  
This latter is of the Catholic church, of the authority of the Scripture, of the holy councils, and interpretations of the fathers: 
1. Tim. 3  which point, I will first entreat of, and the other is of the verity of the body and blood of JESUS CHRIST in the holy sacrament of the Eucharistia. The one is the pillar, the strength the stay and establishment of the truth: The other is the sacrament of our unity, being by holly communion and participation of the body and blood of our lord united and incorporated to our saviour, & made all members of one body well composed and agreeing, whereof JESUS CHRIST, is the head. It is six score years and more before the counsel of Constance, before which counsel there were some did affirm, that the church was of the chosen only, and that whosoever was a sinner could not be accounted of the church, and namely that a bishop whom God had reproved, and so consequently which was a member of the devil had no power over the faithful: There followed them other which, said, that the universal church was only of such as were predestinate. 
proofs that the Church consists in good and evil Mat. 3. Luc. 3. Mat. 22. Mat. 25. joan. 15. isaiah. 5 Math 2 Mat. 12 Luc. 2  These errors and the renuers of them were in that council reproved and condemned as altogether wholly repugnant to the holy scriptures, wherein it is said, that in the flower of our lord there shall always be found chaff with the corn, which shall continue to the end, at what time the same shall be purged and cleansed by the fan of JESUS CHRIST. The flock of our lord doth contain both sheep and goats, & the same shall not be separated until his return All the world is bidden to the banquet, but upon the view which god shall make, he that is found evil appareled, is driven thence: Among the virgins were found five fools, against whom the gates were shut. The vinyeard of our Lord hath not brought forth good grapes, but also bastard grapes, which was not only tilled by good husband men, but also by evil whom god will destroy and let out his vineyard to others. And the kingdom of heaven which is the church, 
Mat. 13.  is compared to nets: that gather fish of all sorts, which shall not be separated or divided until the net be full, that is to say, in the consummation and end of the world, at what time the angels shall sever the evil from among the just. 
2. tim. ●  And in this great house there be many vessels, some appointed to honour, and some to dishonour. To be short among the xii. Apostles judas was reproved, and of him it is written in the acts, that the place of his apostleship should be filled, 
Act. ●. Psal. 10●  & as the psalm saith, An other should take his bishopric: And notwithstanding all these express testimonies of the scriptures contrary to this opinion sundry inconveniences have risen, making this church to be unknown and fantastical, whereby the state thereof should be so uncertain, that neither bishops nor priests should be certain, no assured baptism, and all the administration of the sacraments uncertain. For Predestination or reprobation be among the highest secrets of God, the certain knowledge whereof we can not attain. And notwithstanding this mixture of good and bad together, 
1. Tim. 3 Ioh 14.16. Mat, 16. Mat ●5. Mat. 24 Marc 13 2 The 2 1 Tim 4 1 Tim. 3 2 Pet. 3. Epi 119. ●…p 19 The fame and glory of the church. Pro. 40. 2. Re. 22 Ephe. 6. Psal. 119.  the church ceaseth not according to the saying of S. Paul to be the pillar and foundation of the truth, wherein she is thoroughly instructed by the holy ghost, and builded upon that stone, against which hell gates shall never prevail: with whom JESUS CHRIST her true spouse shall remain to the worlds end, although she is advertised by her lord, and by the holy scriptures of the assaults which she should suffer by means of false Christ's, false prophets, false apostles, and of the abuses, errors, and heresies, which should invade her. Howbeit, as saint Austin answereth very well to januarius saying, The Church being set and placed among so much chaff and cockle suffereth many things, but those things that be against the faith or good life be not by her in any wise allowed or made, wherein she doth neither how her peace, nor yet dissemble, upon which sense we acknowledge that she can not go out of the way, nor yet err, either in the faith, or in good life, which we confess and affirm as a thing that no christian man can denay, and accursed be he that goeth about to obscure her glory and fame. The first place and chiefest authority belongeth to this shield, which is the brandishing sword of all those that put their trust in God. The true light which leadeth and giveth light to our feet, 
2 Pet. 1  and is the lantern of our ways and paths: profitable to teach, to argue, to correct, to instruct a man in justice, that he may be perfect and ready to all the good works of God: and that it is the word of God which abideth, and shall abide for ever, 
2. Tim. 12 Pet. 10  which by the prophets and apostles hath been preached unto us. Moreover, with this we acknowledge his spirit that giveth life, and not the dead letter that killeth. 
21. Co 3  And to use saint Hieromes own words, Let us not think (saith he) that the Gospel is in the words of the Scripture, but in the sense thereof. It is in the marrow, not in the bark or outward appearance of letters, in the root of truth, not in the leaves of words. And this word of God we say, is of more antiquity, and before the church, as it appeareth in the creation of the world, and in the commandements made to our first father, how be it the church was long before any written word. For Moses was the first that did put the ordinances of God in writing. And our saviour CHRIST, being a long space in the world. And after his departure in long success of time his word was taught and preached by the Apostles, after his ascension, before they began to write, which giveth us to understand that the word of God is as well to be received and acknowledged of us which is delivered us by the traditions of the Apostles and their successors unwritten, as that which is left unto us in writing. 
8. The. 2  And we ought (saith Saint Paul) to bold fast the traditions which we have been taught either by word, or sent by Epistle. In like sort as commandment to obey and keep them is given in the Acts of Thapostles. 
Act 15. 1. Cor. 11  And against such holy traditions if any be found contentious, let it be said unto him for a full answer, we nor the Church of God, have no such custom, by authority whereof, we know, what Scriptures be Canonical, 
Vincent. Lyrinensis.  and what be Apocryphal. The Cannon whereof, although it be perfect and sufficient, yet ought not the authority of the understanding of the Church to be counted superfluous, for that the holy and sacred Scripture, by reason of her highness and majesty, is not all together received in one sense and understanding, by reason of the diversity of opinions in sundry sorts of men. Wherefore, it is very necessary to address the line of thinterpretation of the Prophets and Apostles, according to the true rule and exposition of the Catholic Church, 
quod ubique  I speak namely of this church Catholic, to the end that gathering the force and meaning of the word, we may hold that for Catholic and universal, which hath been in all places where the Gospelle hath been preached, 
quod semper. quod ab omnibus  believed, which always and in all times, from the time of JESUS CHRIST unto our time of all men hath been approved and allowed: which order we purpose to follow and practise. In Universality if we do confess that to be the true faith, which th'whole church throughout the world doth confess. In Antiquity (meaning that which hath been said and spoken in all times) if we do receive none other sense and interpretation, then that which our honourable forefathers have approved. In Consent, which I speak generally of that antiquity, wherein we do follow the definitions and opinions of all the holy Martyrs, Bishops and priests, 
Aug ep. 118. cap. 1 ad januarium. Act 15. Theffect and description of general counsels. Mat. 18. chrysologus ser. 132. Nice. li. 15. ca 19  and all other our ancient masters and instructors.  
THIS causeth me to speak of the Counsels, especially of those that be general, the authority and usage whereof hath always been very wholesome and profitable in the church. the same being instituted by God, from whom their authority proceedeth, & first practised & put in use by the apostles, as appeareth in their acts: All which being well considered what other thing is it, than an assemble of all the pastors & doctors before dispersed in the church, and a congregation of them in one certain place in the name of our Lord God? And if our Lord have assured and promised by his word one or two being gathered together in his name, to be in the midst of them: should he refuse to be among such then, as are far better, and in more number lawfully assembled & we ought truly then to cry out with David; 
Psal. 110  Great are the works of our Lord in the council of the just, and in their congregation. But it hath been declared unto us, that not only the provincial counsels have been corrected by the general counsels, but also which is a more matter) that one general counsel hath been amended by an other. 
De baptism. 11 2. cap. 3.  We know this to be saint Augustins' saying, which we say is to be understand when there is question of customs and of discipline, which do change according to the time, and will be changed according to the quality of the places, times, and persons, as it is seen by experience, De sanguine & suffocato. But in th'articles of the faith and in things necessary to our salvation, the holy ghost is the director, in whom is no contradiction or contrariety, and so we believe it. That it is otherwise it ought to be proved or else no more spoken of. For if it were so, in vain and without profit our ancient fathers have had thereunto such recourse, and reposed in them so great affiance in all the miseries and calamities of the church, and should not thereof have found by experience the success so happy. Of which good fathers that are gone before us, behold what we say, That every of them was a man, & so might err. But that all in one self same article, or assembly, in one self same do at divers times dispersed throughout the churches have erred, 

Godly counsel and admonition to know the church.  
Vincent Lyrinensis.   we deny and maintain it to be impossible, grounding the same upon gods infallible promise. Very profitably therefore one among those fathers for the conclusion of this purpose, doth give us council, and faith in this wise, What shall we do (say the catholics) if any part of the church doth separate itself from the communion of the universal faith: prefer the body being yet holle before a corrupt and sick member. But if the sore have th'upper hand and beginneth to attempt th'infection of the church, then lean and clean unto the antiquity, and return to the mothers, which are the principal and first churches. Among whom all the antiquity hath had recourse unto the Roman church, and hath always accounted her to be the first and principal among the Apostolical churches, as Ireneus, Tertullian, and S. Austen do bear witness, recounting the bishops until their times) who with all other ancient fathers have always, acknowledged that church as the chief See of all Christendom, calling the Bishop thereof, Primae Sedis Episcopum.  
Now if in this antiquity there be found any error either in any author, or in any particular town or province, then against such ignorance and temerity of a few persons, lay the decrees of ancient and universal counsels, and if in those counsels ye find nothing, search diligently the sentences of all the ancient fathers, approved by the church written to that purpose, and gather and collect them together from all times, and from all places, as though they were all together present at a Council: And that which all they have openly and at sundry times with great continuance agreed, accorded, written and witnessed with one consent: Know ye that without any doubt ye ought the same to believe, and thereunto to submit and subject yourselves. And above all things give place (as they do) to the express word of God, and to the testimony of the scripture. This is that we have entreated concerning the first point, This is the authority that we give to the holy scriptures, to the determinations of the councils, & to the writings of the old and ancient fathers: which order we purpose to observe, both for the confirmation of our flocks in the faith, and also to bring home again such as are gone astray, which can devise none other way to have their doctrine and private interpretation to be credited and believed, but to despise and condemn th'authority of the hole, who rejecting th'antiquity go about to bring in estimation of their own novelties and devices. A thing truly wherewith the Arrians were greatly troubled and did very well disclose Nestorius, Samosatenus, and divers other, 
Euse. li. 7. ca 30. Socrat. lib. 7. capit. 32.  and doubtless shall reveal all such as will discern a straw in their neighbours eye, and can not see a block in their own. Now I come to the last point of my oration, which although it be last, yet in very deed the principalst. We have conceived an extreme grefs and sorrow, such a one as can not be dissembled, which is, that the most holy & blessed sacrament of the eucharist, which our lord left unto us for a band of unity and of his peace: by a certain curiosity (I can not term it more gently) of searching things above our capacity, 
Eccle 3.  which contrary to the counsel of the wise man, is made not only an argument of infinite controversy and altercation: but also a right way wholly to destroy the truth, or at the lest to expel & drive away the same. And in nothing else truly is the common proverb (By to much disputing & debating the truth is lost) more ve●fied, than in this. For not only the truth doth perish, 
The Sacrament of the body and blood of Christ. 1. Cor. 10. Math 5. joan 6  but the fruit also which we should thereby receive if we use it well. which consisteth in four points. The first is the unity and reconciliation which we ought to have and make one with an other. For it is written, that we being many in numbered are all but one body, which do participate of one bread and of one cup. And it is commanded, that when one doth make his oblation to the altar, he ought first to reconcile himself to his brother. The second is the unity with JESUS CHRIST Who saith, he that eateth my flesh, & drinketh my blood dwelleth in me, 
1. Co. 10  and I in him. The bread which we break is it not the communion of the body of jesus Christ, and the cup is it not the communion of his blood? The third fruit is the forgiveness of sins. For truly this blood is shed for the remission of sins. The fourth & last is the attaining of life everlasting. For he that eateth this bread (saith our lord) shall live everlastingly. All the contrary whereof cometh by this disputation. Division among us, separation from god, privation from the remission of sins, and from attaining of life everlasting. For out of the church there is no salvation, and who so is put out of the Church, he ought to be unto us as a heathen or publican. And although that in this point there is but one only and simple verity, yet good God, how many sorts do we see of Sacramentaries? That would to God you would in deed refer them as you seem by word in the xxviii article of your confession printed. How oft do they reprove one an others opinion, and yet how oft do they change their own? In such sort, that in the exposition of the words of our Lord in his supper, they be so among themselves divided, that a man way easily show you eight opinions at the least, not only divers, but some of them also clean contrary. How much better were it to persever in the opinion which the Catholic church delivered unto us from the beginning, which in few words is this. 
The opinion of the sacrament in the beginning.  That the very and living body of our Lord JESUS CHRIST, and his very blood is present in this holy sacrament, and is there received. And these be those reasons besides an infinite number of other, that keepeth within the universal church in this simplicity of confession and purity of faith, my reverend brothers the archbishops and bishops, and all other that before the religion here assembled. First and foremost, the very and express words of our Lord, This is my body, This is my blood. Which words, if they be not of so great force as they be in word and sound, why be the self same words, and the like in all points repeated by the three Evangelists, and by th'apostle Saint Paul? Wherefore after the saying of Saint matthew, the first of the Evangelists, saint Mark, Saint Luke, or saint Paul do not write after such fashion as our sacramentaries so long time after would make exposition, sithence that it is not a thing contrary to the custom of the said Evangelists, that in a matter of far less importance, they themselves sometimes do make exposition, and sometime the writing of the one is made plain by the other. As where the first and the third saith, That it is a hard thing, yea and impossible for a rich man to enter into the kingdom of heaven. The second (as it were) expounding the other, calleth him the rich man, which putteth his trust in his richesse. The other iii also do say, that that thing which to men is impossible, is possible with God, The like also is to be seen in other places sufficiently, which for brevity I do omit. So saith that holy martyr and philosopher justin in his second apology to the Emperor Antonine that the apostles have taught us in their writings which be called the gospels, that this holy meat which we call Eucharistia, is the flesh, the body & blood of our saviour JESUS CHRIST. But in this point there is much more: And because that in these few words (Hoc est corpus meam) spoken by saint Matthew and saint Mark there should remain no doubt, Saint Luke hath expressed the same by words, 
The opinion of the Evangelists,  making thereof no manner of doubt or ambiguity. This is my body (saith he) which is delivered for you, as though he would say, not a mystical body, as the church is called by S. Paul, but the body of the flesh of jesus Christ certainly true and conceived by the working of the holy ghost, of the purest blood of the most blessed and perpetual virgin Mary. This body of flesh I say, wherewith (the day after he spoke these words in his supper) he did reconcile us by his death unto God his father. And here we must note that in these words there be four things, 
four things to be considered in the sacrament. Psal. 18  An history written, plain, true, & without doubt, a most clear & evident commandment, For the commandment of our Lord, doth lighten and illuminate our eyes. A Testament confirmed by the death of the testator, & therefore of strength & force. Which ought not to be so obscure as to cause the heirs to be in controversy & suit about his will made so plain and manifest by the words of the testament, 
Rom. 8.  whereby we be heirs of God, and the coheirs of JESUS CHRIST. It is also a sacrament, which maketh and exhibiteth that which it doth figurate. Which four things ought not to be understanded allegorically, or spoken by parable, but the sense thereof to be kept, which we observe, For nothing can be spoken more plain. And yet notwithstanding ye will not acknowledge this sense, who shallbe judge of this controversy or rather who herein should be more indifferent and just, than our common mother? The Church I say which went before us, and hath regenerated us all in jesus Christ. And this is the universal consent of our old and holy fathers, being either assembled in general counsels, or else written by them when they were dispersed throughout the churches, & in all times. And first touching the counsels, forasmuch as the first four 
General councils approve the verity of Christ's holy in the sacrament.  general Counsels be by ye approved & acknowledged. This same faith whereof we have made profession here before is written in the acts of the council of Nice, which was the first, and in the council of Ephesus which was the third. In all other counsels which have been sithence that time celebrated, there can nothing be found to the contrary, albeit that always even before those iiii. great councils this doctrine hath been thus preached & so of all men written. And the church of god during so troublous times wanted not false bishops, false ministers, and false christians, lovers of dissensions and divisions, who knowing all kind of idolatry had no more power to dissemble their faith herein then these holy bishops to abide & suffer the same. And thus much touching Councils.  
But which way shall I begin to enter in the testimonies of our fathers? shall I begin from this year until the apostles time, following the order and succession of our bishops and the names of the churches, wherein God hath been called upon? Shall I speak of this last five hundred years, or of the other five hundred years to a thousand? Which no doubt be great in number, & sufficient to prescribe against an Innovatour. But you desire an other thing. Let us speak then if ye will stand thereunto, of the first five hundred years, which immediately followed the doth of our Lord JESUS CHRIST. Let us all make I say of that most pure and holy time a council, where the writings of all our bishops doctors and pastors of all the churches (whether they were in Asia, in Europa or Africa) be perused & seen, let us follow the plurality of voices of all their opinions, not only in the controversy which we have in this holy sacrament, but in all other, wherein our pain and travail shall not be great, 
Doctors and learned men of sundry ages  because we shall find them all to agree. In the first hundred years let us appeal and call for the apostles and their successors, as S. Clement, s. Ignatius, and s. Denis. In the second hundred, Alexander the first, justine, Ireneus, Tertullian, Origene, and Cyprian. In the third hundred years, Arnobius, Lactantius, Eusebius, Athanasius, saint Hyllarie, Emissene, Isichius, Nazianzene, S. Ambrose, S. Hierom, S. Augustin, & S. john Chrysostom. In the fourth hundredth, Leo the great, Prosper, Theodorite, and cyril. And in the .v. hundred let us come to S. Gregory: & further more if ye will, let us call Damascene, and long after him S. Bernard. These shallbe the judges of our controversies, which be not to be suspected: and of those which be most notable and ancient, ye shall have a brief repetition or recital, to th'intent ye may acknowledge, that by the common & universal agreement of the holy Fathers, there is no place or occasion left unto us herein, 
Hilla. li. ●. de trinitate.  to doubt of the verity of this body & blood. For by the words of our lord, & by our faith, It is verily flesh & verily blood, which being received (Accepta ait & hausta, do so work and make, that we be in him, and he in us. Is not this though truth? But this can not be true to them (which wholly deny jesus Christ to be very God) and to be the same which hath always been in the church of God so generally in all men's mouths, that among the sacraments of the common faith, the verity of the body and blood of JESUS CHRIST, was not had in silence, no not by the mouths of infants, 
Leo epic. 13  unto whom, as to all other (for otherwise we should not believe it, & much less understand the same) it was and is daily said, and shall be uttered by the most grave authority of the Church, that the same which is taken of the fruits of the earth, and in the celebration of this sacrament, placed upon th'altar, received after the custom of religion, consecrated by mystical prayer, offered, and given, and after the celebration finished, as it appertaineth, received to spiritual salvation, used or consumed in the remembrance of the passion, is the body and blood of jesus Christ? which we perfectly believe, hath appeared in the kind of humane flesh, and that this likour or drink did run down and distill from the side of him that was pierced upon the cross. 
Augu. li. 3. de trinity 4. &. 10  These good Fathers (I say) did teach their Auditory to doubt nothing at all before they should communicate at this holy table of the verity of the body and blood of JESUS CHRIST. 
john. 19 Leo sermo. 6. de jeiu. 7. men's. Chrys. hom. 7. operis impfect 1. Cor. 1. Isychius Levi. 22  For that is by the mouth received, which by the heart is believed. And in vain they answer Amen, which disputeth against that which they receive. They made no difficulty to say, that by the hand of the priest there is given and received, not only that which is seen, and sanctified by him that gave it: but also that which there is understanded, is that sanctification, which sanctifieth the receiver, even the body without doubt of our Lord, which as Saint Paul writeth, was made a sanctification for us by the Father. Contrary wise do they affirm, that he which ignorantly or through ignorance receiveth this holy mystery there, not withstanding he knoweth not the virtue thereof, yet the same is the true body and blood of our Lord JESUS CHRIST. In this wise & thus plainly did the holy doctors both Greek and Latin speak touching this matter now long sithence. Whose words, specially of some of them, we have repeated so faithfully as we could. So plainly (I say) have our ancient fathers written, that one of them being the first, 
Berengarius apud Gu. Malingberien. lib. 3 de gestis Anglo.  which long time after them did otherwise teach (that is to say) that the body & blood of jesus Christ, was none otherwise in this sacrament, but as a token or sign. And after he had thereof well advised himself, disputed, & reasoned, did not only in his life time, change his opinion, but also at the point of death, which is the time to confess the truth, or never, in his last words affirming, & steadfastly spoke as followeth. Truly we believe these mysteries after the benediction, or ecclesiastical consecration, to be the very body & blood of our saviour, being induced and persuaded to believe the same, by th'authority of th'ancient church. We than believe & confess according to the saying of the scripture, and of the holy father's that the body & blood of jesus Christ, by thunspeakable operation of the grace of god & the power of his holy spirit, is in these holy mysteries present, given, & received, we pass over to speak of the greatness thereof. 
Chrysoh●… i. 8● in Mat.  Whereby we should seem to make our lord to be here outwardly visible, sensible, or perceptible. Nothing saith a holy father, is here given unto us sensible: but under visible signs, invisible things are there delivered unto us. 
Ho. 60 ad popu antioch  We abstain also from such manner of speech, whereby contrary wise we might here seem only to represent our said saviour, being absent as in a tragedy or comedy. Truly the manner and fashion whereby he doth here present himself to us, whereby he giveth himself, 
The manner of Christhi being in the sacrament. john. 1. Cy. li. 4. in l 3. ca 1, 14. Cy. Lu. 22 citant Tho. 3 part que. 25 articu. 1. joan. 6  where by he is received and participated, is secret, not humane or natural, and yet not therefore the less true. We comprehend it not by sense, reason or nature, but by faith. By which as the holy counsel of Nice the first of the four chiefest doth teach us not to basely respecting the visible elements, but lifting up the spirit, we consider by faith the lamb of god to be there set in this holy table, taking away the sin of the world: and truly we there receive his precious body and blood. Better it is to follow the council of the ancients firmly to believe the words of our lord god leaving unto god of this his work the mean, the way and knowledge: then in so high a matter to think or utter this jewish word Quamodo, a word (I say) of incredulity & perdition to the jews, & such as follow them. Believe saith the holy fathers upon these words so often repeated, Hoc est corpus meum. Make no doubt thereat, whether they be true, but receive by faith the saying of our saviour. For seeing that he is the truth, 
Bernat ser. 2 de caena.  he cannot lie. Great meruelies (my brethren) and things to be wondered at, are said of this sacrament, faith is there necessary, Reason superfluous, knowledge doth build her foundation upon reason, but faith upon authority. Let faith therefore believe, and search not thunderstanding. These things (my brethren) do require necessarily faith, and doth not admit reason. They require a simple believer, and reprove a curious questioner. We must therefore believe simply that which cannot profitably be searched out. It is not I sure (I say) thus humbly to think and speak. But saying there be some that so highly do think, and more than behaveth as we suppose, questioning so much, and pressing us so near of the manner of his presence, we are contented freely to follow their desires, sithence so much against our minds they thus force us.  
They cannot dissemble but they & theirs be grievously offended with this word Corporaliter, in this matter. But I take them to be men to much exercised in the ancient writers, whereby they can excuse themselves, but that they have found that word expressed in their writings. 
Cy. lib. ●o. cap 13 in joan. H●… 8. de Trinita de chrysostom ● Hom. 15 in joan. 83. Hom. in Math. 60. ho. ad popu antioch  For the same and such like be eft 'zounds amongs them found and repeated. Wherefore better it is with modesty to interpret them, then to take them in so evil part. The fathers therefore both Greeks and Latins do deny, that the christian men have unity of being or conjunction, only by lively faith and pure charity, or, that (which is to one effect) we be only by faith, hope, and love, by religion, obedience and will, spiritually joined and united to him. But they with a more efficacy do protest, that by the special virtue and effect of this sacrament duly and worthily received, jesus Christ doth really and in deed communicate himself to us by true receiving and participation of the nature and substance of his body and blood, and that verily he is, and dwelleth in us: as we have already said, that these things taken and perceived, maketh that we be in jesus Christ, & JESUS CHRIST in us, according as he saith, 
joan. 6●  he that eateth my flesh, dwelleth in me, and I in him. For the better exposition (and the same also to recommend unto us) of the said dwelling unity and conjunction of him with us, and of us with him, they did not abhor these adverbs, Substantialiter, naturaliter, corporaliter, especially S. Hilary useth to this purpose this word carnaliter, that is to say, according to the verity of the substance and nature of the flesh of the body and blood of our Lord jesus Christ: In such sort, that in no other place somuch or more than here, hath place, and is true and accomplished that which saint Paul saith. Quod sumus Christi comparticipes, 
Ep. 3 5● Cy. Hic ●soli●…. 4. antioch.  corporaler (addo, (ut ita loquar) consanguined) quia membra sumus corporis eius, de carne eius, de ossibus eius, That we be of the self same flesh and blood with him, members of his body, of his flesh, and of his bones. And we using sometimes after, and with them these terms, we mean not therefore, or say, that the manner of this so familiar and inward dwelling, unity and conjunction of our saviour with us, and of us with him, should be thereby natural, substantial, corporal, or carnal: but clean contrary we confess it to be, & more if it may be spoken then supernatural, superstantial, spiritual, invisible, unspeakable, special, & proper to this Sacrament: not withstanding true, & not only figurative, or significative. And as touching the presence, as little or rather less we say it to be local, circumscriptive, definitive, and subjective, or of any other physic, or natural manner. To be short in this matter we receive no manner of Esse in, which Aristotle or any other philosopher hath. For as we have already said, we do not comprehend it by sense or understanding, by reason or nature, that this true precious body, and glorious blood is here present, or exhibited unto us: but by the only faith grounded upon the authority of the word of God, which faith being so, is as Saint Paul saith it, 
Hebr. 11  of things invisible, and not apparent, we believe also that our saviour giveth us here his divinity, his humanity, with all his gods, tresoures, graces, and merits, invisibly, or by an invisible manner, true notwithstanding, as we have always said: being assured, that even as if we believed it not, we shall never understand it, as the prophet doth threaten: so also if we humbly do believe, we shall understand it, 
Esa. 7. Psal. 83.  and see it above, when we shall see the God of Gods (as David sayeth) in Zion. Which being contrary to judgement, and speculation of understanding, and contrary to the capacity of man's wit, and inward spirit, we must always oppose and set the formality of these worees. Hoc est corpus meum, which shallbe fire and lightning to all consciences, in leaving the propriety as the fathers doth teach us, preaching these words, Let us believe in our lord, & obey him in all, & through al. Let us not speak against him, 
Chr. ho 60 ad po. 83 in Math.  although that which he shall say unto us, shall seem very absurd, not agreeable, & cleancontrary to our senses & understandings. That his word surmounteth all thing, & is to us (as in deed it is) more worthy than all other things. Which thing is meet for us to do in all things but specially in the holy mysteries. Let us not regard so much the things only which we see, but let us keep ourselves to his words. For his word is infallible, and cannot be false, or deceivable: Contrariwise the sense is easy to be beguiled, and oftentimes is deceived. Seeing then he hath said, This is my body, let us not doubt, but believe and obey: and with the eyes of our understanding, behold him. 
Ma. 18 28  The propriety (I say) of these words, and consequently the presence of his body here, doth agree with the other places of the scripture, which speak of his presence with us, and repugn not with any article of our faith, especially with that article of the Ascension of our lord above all the heavens, and of his setting at the right hand of God his father: 
The article of the creed not repugnant against the presence of Christ in the sacrament. Chr. ho. 2. ad po.  Concerning which articles ye are the first (to my knowledge) in the remembrance of man, that ever objected them, or made them to be repugnant, against the presence of our saviour in his supper. The holy fathers were not so subtle, crafty, or curious: but simply, and humbly preached, that the son of god together had his flesh when he ascended up to heaven, and also left it unto us in these holy mysteries. To be here, to be there, Sursum helias, Deorsum helias, saith one of them & much better than Helias, who being ravished into the air, did leave & cast his cloak to his disciple. They prayed thus in the celebration of this sacrament, Thou, which sittest above with the father, & art here conversant invisibly with us, vouch safe from thy mighty hand, 
Notable places of tha old fathers to prove Christ to be in heaven and here also in the sacrament. 103. de sacerdo  to give us thine immaculate body & precious blood. O what a miracle is this (they cried) O the great goodness of God. He which on high sitteth with the father, in the self same instant, is between our hands, be giveth himself to all, which will receive him, & doth this in the open sight of all the assistants without any deceit) or illusion. Wherefore I see not but there should be here a fault, if the things there represented, were not also present. They said, Our lord hath lifted up into the divine throne that, which he giveth us to eat, & the earth to be our heaven, when as yet we are here remaining. this royal body in heaven, which there is wortht of sovereign honour, is set before vs in earth, & showed to us to see, to touch, & to rate. They introduced, 
Sermo debrevitate vite. ho. 55. ad popu. 15. 〈◊〉 1. add Timoth.  JESUS CHRIST, speaking in this wise of this holy table to them, which camthither to receive, Eat me, drink me, I have left the in heaven above, and here in earth beneath: I am joined and united unto thee: not simply, or in such sort as I am received of thee, but I am distributed unto thee, eaten and drunk of thee, in such sort, that there is so great an unity and conjunction made between us, that being so united and joined, we are not separated one from an other by any mean or distance, but as of two made one. In this wise they did comfort the church, wandering here in earth like a most amiable spouse, saying: Thou haste here in earth thy husband in the Sacrament, whom thou shalt have in heaven without cover or vaille, and yet here verily, but under cloak and vaille, but there manifest. They were bold thus also to speak to the husband. 
Bernardus 2. sermons de caeodomin.  How chanceth this sweet jesus, that we little worms crawling on the earth, we I say, dust and ashes, have thee before our hands and eyes, and in the mean while, thou art all wholly sitting at the right hand of the Father, who in one moment of an hour, from the east to the west, from the north to the south art present, and assistant to all men, one in many, thyself in divers places, whence cometh this? 
Amb. 1 precari. ad missi  Truly not by our means or desert, but of thy will and good pleasure, and of thy goodness. They prepared the priest, before he should celebrate, to address himself in this wise to our Lord, with what contrition of heart, abundance of tears, reverence, chastity of heart, and purity of spirit, ought we to celebrate this celestial and divine sacrifice, wherein thy flesh is verily received, wherein thy blood is verily drunk, wherein the highest things are joined to the lowest, & the divine things to the human? Truly they that teach & preach thus, doubteth not, but that the body of our Lord, so many hundredth years passed being received above in heaven, is there, and here also together to be unto us in this sacrament present, presented, and exhibited. If thou require the manner (so often to repeat it, 
Da●. li. 4. ca 14.  and never to attain the knowledge? how this is done: let it be sufficient for the to understand that it is the work of the holy ghost. And we know nothing more, than that the word of God is true, of great efficacy, and almighty, but the manner there of is inscrutable. They thought nothing less than affirm, that the said body of our Lord came down from heaven, or did remove or departed, or that it was drawn out, as one of them said very well, Non quod ipsum corpus assumptum, ex coelo descendat. etc. With whom we agree, and mind with them nothing less than to make him come down, to pluck him from his father's right hand, or to assent to all other such unfit and unseemly terms. For contrariwise, more than every day in this holy mystery, we make profession of the faith which we believe of those articles, singing, Qui sedes ad dexteram patris, miserere nobis. Et, Sursun corda. Habemus ad Dominum. And yet not withstanding, they lay to our charges such, and so unworthy absurdities, as though in this Sacrament, Nos Christum Dominum coelo vel dimoveremus, vel eliceremus, vel etiam descendere faceremus. 
Thom. 3. part. quest. ● artic. 3. Epist. 25.  For even our school men do teach the contrary. With like true meaning our adversaries would make S. Augustine of their part, alleging him Add Dardanum, although they can not be ignorant if they read the whole epistle (as I doubt not but they do) that there is no mention at all made in that place of this holy Sacrament. And forasmuch as so often times this holy man, 
levit. 13  hath in other places, both preached & written, we ought to draw out his meaning touching this point, rather from all his other places, than out of this epistle: the meaning whereof, we have presently answered, not wanting other solutions in that behalf. Of like simplicity and true dealing be our adversaries here present, that is to say, being far from Almaigne, and as one would say, contrary to the law, slandering the deaf, do impugn that, which we do not defend, that is to say, the Consubstantiation, which for that it is not received in our french church, we will leave it to the princes and preachers of the holy Empire, which be called Protestants to maintain, who at the least in this point do agree with us against them whom Germany together with us calleth Sacramentaries. 
Pref. 4. centur. Magdeburgen.  And those Germans accordingly following the most plain, most true, & most mighty words of our saviour, do at this day constantly hold and maintain the presence, & communication of the body & blood of our Lord JESUS CHRIST to be in this Sacrament.  
But now I come to that point which you have both here and else where written of this Sacrament, over and beside that which is contained in the confession presented by you in the name of you all. If you do not esteem jesus Christ, to be in this world touching the flesh since his ascension, more than he was before his incarnation: If you do not believe no other body then visible, 
De consecr. dis 2. can. Nos aū● can. Hoc est. Gala. 3.  albeit S. Austen whom you would to be of your side, calleth it so often invisible if you think it not to be otherwise, although more effectual in the usage of the Sacraments, than in the preaching of his word, or if you esteem them things alike, to put on JESUS CHRIST in baptism, and to eat his body and drink his blood at his holy table: To be short, if you or any other, do so fasten and lodge Christ only in heaven, that in no wise you will have him found upon earth, and so no more. In caena, quam in scena, Imo quam in coeno. Which words be not requisite to be translated, for fear of such as be weak. we contrariwise, being taught that the supper is celebrated here beneath in this world, and not above in heaven: and being not so quick witted, subtle, or wise, that we can comprehend a thing verily, and in substance absent from the said supper, to be not withstanding verily, and substantially exhibited and received: and for a conclusion, to be there, and not to be there, for fear to despoil and evacuate the holy signs of things only figured and represented: and not presented or to be presented, to separate, absent, and sever them, as far as heaven is from the earth. Whereunto we answer you with like words, That we be as far of from your opinion in this case, as the highest part of the heavens is from the lowest part of the earth. Or let them all see and judge which measureth the points of our religion as they ought to be measured by theology, and not by philosophy: whether of us doth attribute more to jesus Christ our lord & god, whether ye or any other among you which do maintain that there is a place so prescript in heaven, whereunto he is ascended, wherein only he is according to the body, & else where he cannot be: or we, who although we believe him to be in heaven, do not for all that cease to believe that he is in all places where his holy mysteries are celebrated: and not otherwise, making no further inquiry of the manner, than as his omnipotent word doth teach. Grant most puissant & mighty god, 
August. in psalm. ●in. de consec di. ● can. prima heresis joan. 6.  that as the first heresy among the disciples of his son our saviour took the like occasion of his word, Durus est hic sermo, which was so difficult, that divers of them murmuring went back and followed him no more, so also that this new and last controversy, This sacramentary war (I say) which so often doth renew) take not away from us thoccasion of common accord & consent, of reducing and appeasing things to a better quietness of our bodies & souls, and to a more tranquillity to the realm, and above all things that it may not trouble or let our reformation presently in hand, which we have begun in such sort, as it is most necessary both for us and our flocks. But principally that it will please him to preserve us, that in these latter days and most perilous times that prediction do not chance, which a man of great name and estimation among our adversaries, 
Melanch. ad Oecolam. an. 1525.  dissuading a companion of his in the beginning, to remove from him this filthy tragedy, foretelling him, & almost prophesying, that it threatened an horrible mutation, not only to kingdoms & empires, but also to the hole church. 
To Beza and his company the protestants  Me think I have been more troublesome unto you, by reason of my long process than I would have been: & yet not so much persuaded you, as I was desirous to have done, which if you will without authority or reason continued, & believe no time of years passed, even from the death of our saviour, & from the primitive church, until your own separation, we will commit you to your own choice. And if without cause for maintaining a quarrel so just you have us in such hatred, and that so by open confession, you will divide yourselves from us, that we seem not worthy in your sight to live, or remain with you, nor in the self same temples (I tremble at the speaking of it) to pray and make sacrifice to God, and to administer the Sacraments: yet at the least refuse not the Greek church for judge, in this controversy, if you so much abhor the Latin, that is to say, the Roman church, taking recourse to a particular church, seeing the universal church doth mislike you. What do I speak of the Greek church? Nay believe the confession of Augsburg, and the churches that hath received the same, and you shall find yourselves vanquished of them all. But if you can not find place with them which be divided from us: and that you agreeing with them almost in all other points, and in this point of this most precious sacrament you can not agree, what other hope of agreement with us (but only by words) can we conceive, which differ from you both in this, & in many other points? And if you be so sore addicted to your solitary opinion, become in effect solitary: If you will come no nearer to our faith, & to our actions, get you also further of from us, and trouble not the flocks whereof you have no charge, nor yet any lawful administration. (For the same to us appertaineth) according to the authority which we receive from God. And giving leisure to your new opinions to wax old so long if God permit it, as our doctrine & traditions have done: For we lay unto you the prescription of the since of the scriptures, with more reason than was done in Tertulians time, which shallbe a cause to restore peace to so many troubled consciences, and to leave your country in quietness and rest.  

To the king.  Wherein Sire, we all do most humbly beseech you in the name of God, by whom you are called to this estate, to hold your hand, and that it will please you to continue in this holy profession of Faith, which we have here presently declared unto you, according to that which the Universal church hath ealwayes taught, which is agreeable to the word & ordinance of God. And in this so doing, you shall resuscitate and in you plenteously revive the graces which god hath placed in holy religion, not only in your grandmother, Queen claud, 
Queen claud Queen Katherine. King Frances the first. King Henry the second. France's the second.  and in your mother Queen Katherine our sovereign lady, not only I say) in that mighty and wise king Francis the first your grandfather, in that good and so well-beloved henry your father, in that well conditioned king Francis your brother: but also in as many kings, all your predecessors, and all our sovereign lords, from that first king Clovis even unto you, of whom never was there one that strayed from this holy Catholic faith, no not one ever found to forsake the religion of his ancestors, and they all have by succession left and transmitted unto you this name of most christian king, and first son of the church. God almighty grant, that your successors may receive the same from you in like integrity and perfection, and that our God upon you our sovereign lord, nor upon your subjects, do exercise his mighty hand and the punishments of his just judgements. And you madam, seeing the whole realm hath given unto you all manner of administration and government, during the minority of our king and sovereign LORD, keep us well this jewel so precious, and render him again unto us, when he shall have accomplished his full years, of the self same religion and faith, wherein he is delivered unto you, and wherein hitherto you have so carefully instructed him. And herein you shall do an act so great as that holy queen Clotide did, which is set before your eyes to follow, who by her holy instructions, was the mean and cause of bringing of Clowis her husband to the christian religion. And you madame herein shall keep the king your son well instructed, 
To the queens mother  according to the intent and will, of that good king Henry your husband. Wherefore madame, in the name of your said beloved husband, we most humbly beseech you, that like as we have nothing, that next after God more dear unto your grace, than your common, and ever perdurable and indissoluble love, even so therefore aswell in this point, as in all others, ye will follow and execute his sacred will, and not to suffer his memory to be condemned, nor yet the remembrance of that mighty king Francis your father in law which called you to the great and happy marriage of his son, to the intent their good expectation in you, for the bringing up of their children, should not be altogether frustrate and deceived. 
To the king of Navarre, and princes of the blood.  We doubt not but in this doing you shall be well assisted by the king of Navarre, & by our lords the princes of the blood, who will not degenerate from their most christian progenitors. The self same counsel, will those noble men give unto you, which are called to the honourable state of the kings council. The same also the Peres and officers of France, all which have been nourished and advanced by these good kings, and therefore will call to remembrance their will and pleasure. And ye most noble and christian assembly present, in this thing shall show yourselves not only true christians and faithful servants to god, but also most loving and hearty subjects to your king, whereby we all trust by gods help that this whole realm shall be sound in one unity. And to make an end Sire we all with one heart, with one voice, and in the name of all the french church do vow unto god, & solemnly promise unto your grace never to depart from this holy, true, and catholic doctrine. Which we will take pain to publish in our churches, and for the maintenance thereof, we will not spare to spend our hole blood and lives, as in like manner we will show ourselves always both ready and mindful touching any affairs that shall concern your majesties service and the maintenance of your crown.  
FINIS.