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1354 [1354]

K. Henry. 8. Allegations agaynst the vj. Articles. Both kindes.

of Toletan, that the laytie did thē communicate in both kyndes, besides diuers other old presidences remaynyng yet in the Churches both of Germanie and also of Fraunce declaryng likewise the same. 

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This is a reference to the Fourth Council of Toledo in 633; see John Bale, Scriptorum Illustrium maioris Brytanniiae Catalogus (Basel, 1557), p. 63.

MarginaliaThe forbidding of both kindes of the Sacrament hath no ground of auncient custome.And thus it standeth certeine and demonstrable by manifold probations, how farre this newfounde custome differeth from all antiquitie and prescription of vse and tyme. Agayne, although the custome thereof were neuer so auncient, MarginaliaNo custome maye derogate from the Lordes expresse commaundement.yet no custome may be of that strength, to gaynstand or countermaunde the open & expresse cōmaundement of God, whiche sayth to all men: Bibite ex hoc omnes. Drinke ye all of this. &c.

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MarginaliaThe Lords Testament ought not to be altered for any respecte.Agayne, seyng the cuppe is called the bloud of the new Testament, who is he þt dare or can alter the Testament of the Lord, when none may be so hardy to alter the Testament of a man, beyng once approued or ratified?

Further, as concernyng those places of Scripture before alledged, De fractione panis, that is, of breaking of bread, wherupon they thinke them selues so sure that the Sacrament was then ministred but in one kind: to aūswere therunto, first we say, it may be doubted whether all those places in Scripture, MarginaliaIn fractione panis.De fractione panis, are to be referred to the Sacrament. Secondly the same beyng gyuen vnto them, yet can they not inferre therby, because one part is mencioned, that the full Sacrament therfore was not ministred. The common maner of the Hebrue phrase is, vnder breakyng of bread to signifie generally the whole feast or supper: as in the Prophet Esay, these wordes, Frange esurienti panē tuum, do signifie as wel giuyng drinke as bread. &c. And thirdly how soeuer those places, De fractione panis be taken, yet it maketh litle for them, but rather agaynst them. For if the Sacrament were administred amongest them in fractione panis. I. in breaking of bread, then must they needes graunt, that if bread was there brokē: Ergo, there was bread, for asmuch as neither the accidēces of bread without bread can be broken, neither can the naturall body of Christ be subiect to any fraction or breakyng by the Scripture, whiche sayth: And ye shall breake no bone of him. 

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Exodus 12: 46.

&c. MarginaliaExod. 12.
The naturall body of Christ may not be broken.
Accidēces no mā can breake.
No bread is there to be brokē:
Ergo, there is nothing in the Sacrament broken.
Wherfore take away the substance of bread, and there can be no fraction. And take away fraction, how then do they make a Sacrament of this breaking, where as neither the substance of Christes bodye, neither yet the accidences without their substance can bee broken, neyther againe will they admitte any bread there remayning to bee broken? And what then was it in this their Fractione panis, that they dyd breake, if it were not Panis, that is, Substantia panis quæ frangebatur? To conclude, if they say that this fraction of bread was a Sacramentall breaking of Christes body, so by the lyke figure let them saye that the beyng of Christes naturall body in the Sacrament is a Sacramentall beyng, and we are agreed.

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MarginaliaAn other obiection, against both kinds.Item, they obiect further and say, that the Churche vpon due consideration may alter, as they see cause, in rites, ceremonies, and Sacramentes.

MarginaliaAnswere.Aunswere. The institution of this Sacrament standeth vpon the order, example, and commaundement of Christ. Marginalia1. Order.
2. example.
3. cōmaundement.
This order he toke: First he diuided þe bread seuerally from the cuppe, and afterward the cuppe seuerally from the bread. Secondly this he did not for any nede on hys behalfe, but onely to giue vs example how to do the same after him, in remembrance of his death to the worldes ende. Thirdly, beside this order taken, and example left, he added also an expresse commaundemēt: Hoc facitè. Do this. Bibitè ex hoc omnes. Drinke ye all of this. &c. Agaynst this order, example, and commaundement of the Gospell, no Churche nor Councell of men nor aungell in heauen hath any power or authoritie to chaūge or alter, accordyng as we are warned: If any bryng to you any other gospell beside that ye haue receaued, hold hym accursed. &c. 

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Galatians 1: 8.

MarginaliaGalat. 1.

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MarginaliaAn other obiection against both kindes.Item, an other obiection. And why may not the Church (say they) as well alter the forme of this Sacrament, as the Apostles dyd the forme of Baptisme, where in the Actes S. Peter sayth: Let euery one be Baptised in the name of Iesus Christ? &c. 

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Acts 2: 38.

MarginaliaAct. 2.

MarginaliaAunswere.Aunswere. This text sayth not, that the Apostles vsed this forme of Baptising: I Baptise thee in the name of Christ. &c. MarginaliaThe Apostles chaunged not the forme of Baptisme.but they vsed many tymes this maner of speach, to be Baptised in the name of Christ, not as expressyng thereby the formable woordes of Baptising, but as meanyng thys, that they woulde haue them to become members of Christ, and to bee Baptised as Christians, entryng into hys Baptisme, and not only to the Baptisme of Iohn: and therfore, although the Apostles thus spake to the people, yet notwithstandyng when they Baptised any them selues, they vsed (no doubt) þe forme of Christ prescribed, and no other.

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Item, among many other obiections, they alledge certeine perils and causes of weight and importance, as spillyng, shedyng, or shakyng the bloud out of the cuppe, or sowryng, or els sticking vpon mens beardes &c. for the which they say it is well prouided, þe halfe cōmunion to suffice. &c. Wherunto it is soone aūswered, 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 their publicke assemblyes they receaued all the whole communion, as well in the one part, as in the other: so neither bee the sayd causes so importante now, to adnull and euacuate the necessary commaundement of the Gospel, if we were as carefull to obey þe Lord, MarginaliaMans curiositie in magnifiing his owne deuises aboue Gods worde.as we are curious to magnifie our own deuises, to streine gnattes, to stumble at strawes, and to seke knottes in rushes, which rather are in our owne phantasies growyng, then there where they are sought.

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MarginaliaObiections of priuate example, make no instance against publicke vsages & doctrine of the Church.In summa, diuers other obiections and cauillations are in Popish bookes to be found, as in Gabriel 

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Gabriel Biel (d. 1495), scholastic theologian and philosopher.

þe difference made betwene the laitie and Priestes, also the distinction vsed to be made betwen the Priestes communion and the laicall cōmunion. MarginaliaCommunio.
Sacerdotum.
Communio laicalis.
Where is to be vnderstand, that when Priestes were bydde to vse the laicall communiō, therby was ment not receauing vnder one kinde, as lay mē do now, but to absteine from consecratyng, & onely to receaue as the lay men then did. Some also alledge certeine speciall or particular examples, as of the cuppe onely seruing for the bread, or of the bread onely sēt to certeyne sicke folke for the cuppe. And here they inferre the story of Sozomenus, MarginaliaHistor. eccles. Lib. 8. cap. 5.touchyng the woman in whose mouth the Sacrament of bread, which she onely receaued without the cuppe, was turned to a stone. &c. other alledge other priuate examples likewise of infantes, aged men, sicke persons, men excommunicate, phrentickes and madde men, or men dwelling far of from Churches, in mountaynes or wildernes. &c. MarginaliaAll respectes must geue place to the obedience of the worde.All whiche priuate examples neither make any instāce agaynst the auncient custome of publicke congregations frequēted from the Apostles tyme, and much lesse ought they to derogate from the expresse and necessary precepte of the Gospell, whiche sayth to all men without exception: Hoc facite. &c. Bibite ex hoc oēs. &c. 
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These are the words spoken by Christ at the Last Supper; Foxe is quoting from Luke 22: 17-20 in the Vulgate.

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¶ The 3. Article.

MarginaliaThe thyrd Article.Priuate Masses, trentall Masses, & dirige masses 

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Here Foxe is criticizing Masses celebrated for the benefit of the dead. As with his 'allegation' against receiving in one kind, Foxe declines to use the wealth of historical examples that characterized his attack on transubstantiation. But unlike his defence of receiving in both kinds, Foxe does not even bother here with patristic citations (because the belief in purgatory was not debated in the early Church), instead relying on his exegesis of particular verses in the Bible.

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, as they were neuer vsed before þe tyme of Gregory vj.C. yeares after Christ: so þe same do fight directly agaynst our Christian doctrine, as by the definition therof may well appeare: MarginaliaDefinitiō of the Masse.The Masse is a worke or action of the Priest, applyed vnto men for merityng of grace, Ex opere operato: in the whiche Action the Sacrament is first worshipped, and then offered vp for a Sacrifice for remissiō of sinnes, a pœna & culpa, for the quicke and the dead. Of this definition as there is no part, but it agreeth with their owne teachyng: so is there no parte thereof whiche disagreeth not from the rules of Christian doctrine, especially these, as folow.

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