so odiouse a thinge was in his eares the name of the churche that for the worde churche he gaue the worde Reipub. coÌ„mon welthe Much like honestie showed an other of youre coÌ„panions in translating the Grieke writer of the ecclesiasticall historie Socrates Who making mention of certeine lettres sent by Iulius then pope to the bishoppes assembled at Antioche wherein he repreheÌ„deth them that contrarie to the canons and rules of the churche theie had holden a Councell not calling him thither whereas by the order of the churche there maie be no Councell kepte withoute the auctoritie of the B of Rome He turned the wordes there maie be no lawes made or no councell holden into these there maie be no churches consecrate without the B. of Romes auctoritie Which wordes if they had bene so had giueÌ„ yet no small preeminence to the B. of Rome for whose licence to consecrate a churche theie shoulde be faine to runne from the fardest parte of the Easte churche to Rome in the west But seing this coulde by no meanes be the minde of the author who in that chapitre mencioneth not one worde of the dedicating of anie churche and that the complaint of the bishop had bene moste childishe and without all witte to haue saide that theie had done euel in not calling him to their councell because by the canons without his auctoritie there mighte be no churches consecrate and that also thereof he him selfe coulde not be ignorant it must necessarilie folowe that he did it of wicked malice In your doinges and allegations M. Iuell is your faithe the 〈◊〉 yowe and dealing any better No truly For if it had neuer woulde yow so falsely and vntruly haue alleaged the wordes of that excellent and learned bishop of blessed memory Steuin Gardiner B. of winchestre vpon whome in youre replie to M. Doctour Cole yow father these wordes as writteÌ„ by him in his booke called Marcus Anton. Constantius Quôd ait panem in sua substantia vel natura manere vel substantiam sentit Accidente vel naturâ— proprietatem and calle it a strange phrase of speache to say Substantiam accidente as truly it had bene if he had either so saide or written But because he did neither yow haue well signified to the worlde that it is no newe or straunge thing with yow to carie aboute in youre vnquiet heade a lieng sclaunderouse tongue The wordes of the bishop entreating of the place obiected by the heretike out of Gelasius arre these Quòd addit in sua substantia vel natura manere he meaneth panem vinum which wordes go before vel subsistentiam sentit accidentium vel naturae proprietatem The which how farre they differ from youres all men may see and youre selfe can not be ignorant This manner of dealing to laie to the catholikes charges wordes that they neuer spake vsed long ago Celsus the heretike as Origene reporteth of him But to let this passe if yow had ment which of all other in goddes matters especially yow ought to haue done to deale plainely simply and vprightely woulde yow euer haue brought ageinst the reading of sainctes liues in the churche the third councell of Carthage Woulde you haue alleaged the first parte of the canon Placuit vt praeter scriptur as canonic as nihil in ecclesia legatur that is we haue agreed that nothing be reade in the churche besides the canonicall scriptures and haue lefte oute the last Sub nomine diuinarum scripturarum vnder the name of holie scripture Wherebie might haue appeared that the scope of those fathers gathered together in that councell was not to banishe oute of the churche the legendes of sainctes liues but to agree vpon such bookes of holie scripture as the auctoritie whereof being oute of doubte theie woulde haue to be readen in the churche for scripture and no other And therefore in that canon we finde named for canonicall scripture to be reade in the churche the bookes of the Machabees the epistle of S. Paule to the Hebrues and also that of S. Iames all though theie be not enrolled in youre registâ—r of Genâ—ua And that this councell ment nothing lesse then to forbid the reading of sainctes liues in the churche the other wordes that folowe if yowe had not guilefullie suppressed them woulde well haue declared where the same councell by expresse wordes permitteth that yearelie on the martirs daies their liues maie be reade in the churche Thus plaide yow before with the decree of Anacletus excepte yowe will saie that there yowe cut of the first parte and here yowe left oute the last Thus alleaged yow corruptelie the wordes of Leo his epistle which being that the prieste maie celebrate Masse offer the sacrifice because yowe woulde not haue those wordes sticke in youre readers teethe yowe wer so bolde to change with him and as the englishe prouerbe hath to steale a goose and sticke in her place a fether Whereas for those wordes yowe saie that Leo permitteth the prieste to ministre two or three communions in one daie Thus till yowe coate the place where yowe finde those wordes will we saie that yowe haue sarued Theophilus Alexandrinus as before in the article of communion vnder one kinde I haue noted Thus alleaged yow once in a sermon that yow made in S. Peters churche in Oxford in the Lent a saing of S. Austen for the mariage of votaries then which neither he nor all the other fathers that euer wrote haue or can speake more directlie ageinst them And yet yow so cunning a Maister yow ar in youre arte made it iust to serue youre purpose For whereas S. Austens wordes ar these Quapropter non possum dicere a proposito meliori lapsas si nupserint foeminas adulteria esse non coniugia Sed planè non dubitauerim dicere lapsus ruinas à castitate sanctiori quae vouetur Deo adulterijs esse peiores that is wherefore I can not saie that such women if theie fall from their better purpose and marie that this is adulterie and not mariage but this I dare be bolde to saie that the falling and sliding awaie from holie chastite vowed to god is worse then adulterie yow deuide the senteÌ„ce iust in the middest and where he saithe that he caÌ„not calle such mariages adulterie that swete soppe yowe keepe for youre owne toothe but that which foloweth that he dareth be bolde to call such manner of dealing worse then adulterie that sower sauce yow make no mention of at all but leaue it to such scrupulouse consciences as will not breake their fast with youre deintie delicates Thus much touching youre vneuen dealing in Christes cause Whereof I can saie no more but hartelie praie to god that bothe yowe and as manie take youre parte maie earnestlie repent and be hartely sorie therefore YOVRE rebellion and open war proclaimed agenst youre prince your sacking his townes your robbing his treasour your
I had not nor could getanie other copie The place is thus Pour tant ceulx qui despouillenâ— l' Eglise de ceste puisance pour exalter be magistrate ou la iustice terriene non seulemeÌ„t corroÌ„pent le sens des paroles de Christe par faulse interpretation mais aussi accusent d' une grande vice les sainctz euesques qui ont estè en grand nombre depuis be temps des Apostres comme â—iilz eussent vsurpè la dignitè office du magistrate subz fauls se couerture That is to saie in englishe Those therefore which to exalt the magistrat or earthely iustice doe spoile the churche of this power he meaneth and speakith of the ordre touching churche matters doe corrupt not onelie the sense of Christes owne wordes by false interpretation but doe also accuse of a heynouse faulte the holie bishops whereof the nombre is not small which haue bin sence the apostles time as though they had vsurped by false colouring the matter the office and dignitie of the magistrate Nowe choose good readers whether ye had rather beleue Caluin mainteining the auctoritie and iurisdiction of the churche or our clawebackes and parasites which impugne the same The one hath scripture to defende it The other hath nothing to assaulte it The scripture saeith that in doutefull questions we should resort to the priestes that at their word should all matters be decided that they should iudge that at their handes we should demaunde knowlege that their lippes be the kepers thereof because they ar our lordes angells Nowe coÌ„meth the heretike the peruerter of scripture he telleth vs that we must seke it at the princes handes that he is goddes chiefest ministre in thinges and causes aswel ecclesiasticall as temporall The scripture reaconeth in the first place in Christes churche apostles that is to say priestes for we maie not thinck that in that place the apostle described a forme of the churche to endure but for that onelie age The heretike will haue princes placed aboue and priestes benethe The holie ghost appointed bishoppes and priestes to gouern the flock of Christ that is the churche The diuell in his meÌ„bres appointeth ciuile magistrates to rule and priestes to obey So that herebie we maie most euidentlie see how manifestly they peruert and corrupt the true sense and meaning of gods worde As for the other poinct which Caluin also laieth to their charge of accusing of a most heynouse and grieuouse fault the auncient bishoppes that haue bin sence th'apostles time as though they had by vnlaufull meanes vsurped to them selues the office and dignitie of the Magistrate it is also if their doctrine wer true most plaine and euident eueÌ„ at the eye For first if kinges must be the chiefe gouernours in matters of religion and bishoppes their vnderlinges who seeth not then how far Ignatius that holy martyr abused bothe him self and vs to bid all men without exception euen th'emperor him self by name to the obedient to the bishop to tell vs that after him next the king is to be honored If this be true which they teache who is he that can excuse Liberius that holie father who for the determining of matters coÌ„cerning the cuhrche would haue a sinode kept where the emperour should not so much as be present Or that reuerend father Hosius who willed th'emperour not to entremedle in ecclesiasticall causes nor to comptroll or commaunde the bishoppes therein but to learne of the in those thinges to whose charge they wer committed not to his Or Athanasius that strong piller of Christes churche who when he saw that wicked emperour Constantius doe that which the heretikes of this our time perswade the Kinges and Emperours that now arre to doe as the Arrians did those of their age that is to take apon him the determination of matters ecclesiasticall to make him selfe chief iudge bothe of the bishoppes and causes belonging to the churche called him that abhomination of desolatioÌ„ spoken of by Daniel the prophet and pronounced that for his so doing his impietie was such as Antichrist when he should comme him self should not be able to goe beyond termed it a newe deuise brought in by the Arrians and finally demaunded but one example ab oeuo condito from the beginning of the world where by it might appeare that the doinges of the churche should take their auctoritie from th'emperour till Arrius his time Or Gregorius Nazianzenus who told th'emperour that by the lawe of Christ his power was subiect to his consistory and that although he wer an emperour yeat was he not withstanding a shepe of his flock Or S. Ambrose that bad the emperour set his hart at rest and not to thinke that he had by the right of his crowne any auctoritie in those matters that concerned religion that his palaice belonged to him and the churche to the priestes Or Chrisostom who comparing the power of a King with the auctoritie of a priest calleth the one a prince aswell as the other and greater theÌ„ he toe by so much as heauen is greater then the earth and addeth that god him self to witnesse the same hath brought vnder the handes of the priest the head of the prince For that saith he that is lesser is blessed of the greater Who in an other place saieth that the power which is geuen to priestes is such as the like thereto was neuer giuen to Angels or Archangels seing that to none of them it was euer said what so euer yow binde in earthe shalbe bound in heauen or what so euer yow loose in earthe shalbe loosed in heauen Or how wer it possible if this doctrine of our aduersaries wer true to excuse Damascenus for reprehending Leo Isaurus as yow haue hard before the emperour and many a one more of the holie fathers which for breuities sake I am here constreined to passe ouer in silence Leauing therefore our aduersaries thus at square both with the old fathers and their newe doctours it is high time good readers that I remembre to discharge my self of my promise which was to laie before your eyes such euidence as in this matter ether part had to bring for theÌ„ selfe Which as I haue for the catholikes according to my simple wit and pooer knowledge allreadie done so shall I by goddes grace on the contrary parte for the protestaÌ„tes and Huguenotes faithefully endeuor to doe the like And because for that aswell of all the poisoned reasons touching either this matter or almost any other at this day in question the late apologie of the churche of EnglaÌ„d for so is it by th' authors termed may well be called as it wer the some or abridgemeÌ„t as also for that there is as it should seme and sence hath byn coÌ„fessed in it comoÌ„ consent of all the fantasticall congregation I meane of them that trouble Christes churche in our countrie
ecclesiasticall synode assembled far from his palace where neither the emperour shalbe present neither his lieuetenant intrude him self nor iudge threaten Thus was the emperour answered by that greate good olde man and true confessor Hosius the bishop of Corduba in Spayn to whom as Theodoretus writeth Athanasius was wont to say that no man came sicke and wounded that went not away hole and cured This notable and auncient father this true confessor of Christes faithe for so did also Athanasius call him when he sawe that the emperour Constantius would nedes take apō him the gouernement of the churche which belonged not to him first he proposed to him th' example of his brother Constans who liuing like a vertuouse prince within his boundes neuer attempted the like and after he writeth thus Ne te misceas ecclesiasticis nequè nobis in hoc genere praecipe sed potius à nobis ea disce Tibi deus imperium commisit nobis quae sunt ecclesiae concredidit Et quemadmodum qui tuum imperium malignis oculis carpit contradicit ordinationi diuina ita tucaue ne quae sunt ecclesiae ad te retrahens magno crimini fias obnoxius Date scriptum est quae sunt Caesaris Caesari quae Dei deo that is to say Entremedle not your self o emperour in ecclesiasticall causes nor take not apon yow to commaund vs in those matters but the thinges that belong thereto learne yow them rather of vs. To yow hath god commited th' empire and to vs the busines and affaires of the churche And euen as he that will with comptrolling eye checke your gouernement resisteth the ordinaunce of god so take yow also good hede lest in drawing to yow those thinges which apperteine to the churche yow incurre a greate and a heynouse faulte Giue it is written to Cesar that which is his dutie and to god that which is gods Athanasius speaking to this purpose sayeth Siistud est iudicium episcoporum c. If this iudgement belong to bisshops what hath th' emperour to doe therewith or if on the contrary part these matters be wrought by the threateninges of Cesar what nede is there of any men beside to beare the bare title of bishops when from the beginning of the world hath it byn hard of that the iudgement of the churche hath taken auctoritie of the emperour Or when hath this byn agnised for any iudgemēt Many synodes haue there byn before this time many councels hath the churche holden but the time is yet to comme that euer either the fathers went about to persuade the prince any such matter or that the prince showed him self to be curiouse in matters of the churche But nowe haue we a spectacle neuer seene before brought in by Arrius heresie And towardes the ende of the same epistle of Constantius attempting to meddle in causes ecclesiasticall he writeth thus Quid igitur hic quod Antichristi est omistt aut quid ille vbi venerit plus committere poterit aut quomodo ille in aduentu suo non repererit sibi expeditam uiam ad dolos abisto praeparatam Siquidemiam denuò in locum ecclesiasticae cognitionis palatium tribunal earum causarum constituit sesequè earum litium summū principem authorem facit What is therefore sayth he to be doen by Antichrist that Constantius hath omitted or what can Antichrist doe more at his commyng then he hath doen allready Or how can it be that he shall not find the way ready made by hym when he commeth for all his disceytfull wyles For euen nowe again in the place of the ecclesiaticall iurisdiction he hath placed and appointed his owne palace to be the cōsistory of those causes that should haue byn determined thereby and he maketh him self the chief iudge and arbitre thereof And a little after he addeth Quis enim videns eum in decernendo principe se facere episcoporū praesidere iudicijs ecclesiasticis non meritò eam ipsam abominationem de solationis dicat esse que a Daniele praedicta est for who seeing him in iudgement make him self the chief of the bishoppes and rule in causes ecclesiasticall may not worthely say that he is that abhomination of desolation that Daniel prophecied of Thus haue yowe hard good Readers how thiese auncient fathers Liberius Hosius and Athanasius reproued the doings of Constantius th' emperour the first that we read of and yet him self an Arrian and prouoked thereto by that wicked broode that tooke apō him to meddle in ecclesiasticall iurisdiction Next after him succeded in the empire Iulian of the historiographers called apostata for that that being once a professed Christian he afterward renied his faithe and became a wicked infidell He robbed churches he plucked priestes from the aultars and sent them to the warres he did sacrifice and called him self as Sozomenus writeth of him by the name of bishop and finally by cōtempt termed the Christians Galilei and was to them a more cruell scourge then any that went before him Of him it is likely that Gregorius Nazianzenus who liued in his time would saie no lesse then of Valens the emperour plaieng not much vnlike parte he did whome in the middest of that ruffle which he made in the churche he told to his face that his power was subiect to his consistory and him self a shepe of his flocke I can not here passe ouer in silence the answer I wot not whether I may call it more pleasant more wittie or more godlie that Theodoretus in his ecclesiasticall historie writeth to be made by one Eulogius a man for his vertues emongest his neighbours highly estemed the historie calleth him primarium inter suos the chief of the place where he dwelled to an officier of Valens th' emperour touching this matter This Valēs fauoring the heresie of Arrius encroched so far apon cclesiasticall iurisdiction that he fell to the depriuing of bishoppes and the placing of other in their roomes besides many other sondry enormites and outrages It happened so that coming on a time to a certein towne in Mesopotamia called Edessa where this Eulogius was then gouernour and thincking to doe there as elles where he had that was to place there a chaplain of his to be bishop he was by this good man and certeine other withstand The officer that had to doe vnder the emperour trauailed earnestly to get his consent and emongest other persuasions that he vsed to induce him thereto it chaunced him to cast out thiese wordes Coniungere cum imperatore Be contented man to ioyne with the emperour Set your harte at rest he will haue it so Tumille faithe the history placidè festiuê Numquid vnà cum imperio etiam ille pontificatum est consecutus whie answered he coldely and pleasantly was he made a bishop that daie that he was crowned emperour as who would saie what although he be
changed in nature Athanasius writing of the miracle that happened aboute a certeine image of our sauiour whome certeine Iewes M. Iuell in a towne named Berytus in Syria nailed vnto a crosse and so long continued their malice in persecuting the same after the maÌ„ner of their fathers crueltie towardes Christ him selfe or ourefalse Christians behaueour towardes his saide image in these our daies that water at the length and bloud issued in greate quantitie oute of the syde thereof hath these wordes Nec esse â—liter aestimandum est à veré catholicis praeterid quod à nobis scribitur quasi ex carne sangâ—ine Christi aliquid possit in mundo inuâ—niri â–ª nisiâ—illud quod in ara per manus sacerdotum quoâ—idie spiritualiter efficitur That is Neither is it by true catholikes otherwise to be thought then we haue allreadie written As though there might be founde anie parte in the whole world of Christes â—â—eshe and bloud sauing that which 〈◊〉 on the altar by the handes of the priestes dailie spiritually made Thus much touching this matter hath Athanasius But this auctoritie I knowe yow will assaie to auoide by cauilling apon the worde spirituallie made In which sence yowe will saie yow denie not but that Christes fleshe and blood although not on the altar is yet neuertheles present on your communioÌ„ table But ageinst this sorie shifte we replie that Athanasius saide not in this place that Christes fleshe and bloude was spirituallie on the altar which if he had so long as he excluded not the corporall presence also had made nothing ageinst vs for we bothe knowe and graunte that after bothe those manners his blessed bodie is there but that by the priest the same was spirituallie made as though by the adiectioÌ„ of this worde spirituallie he woulde take awaie all occasion of offence â–ª from such either weake or frowardâ— consciences as happelie might imagine some other kinde of making Christes fleshe and bloud then by the omnipotent power of goddes moste holie spirite And that this was the meaning of Athanasius and no other it shall most manifestlie apon the knowledge of the cause for which he spake these wordes appeare It is apparent by the place that he was of this minde whereas the bishop of Berytus caused diuerse vessels of glasse to be made and parte of this blood that issued out of the image to be put in the same and to be distributed in to diuerse partes of the worlde that all men might vnderstande the marueilouse worcking of almightie god that that bloud which was showed in manie places in his time and saied to be of Christes was parte of this whereof he wrote For truelie quoth he sauing on the altar there is no where elles in the worlde any other parte of Christes fleshe and bloud Now I praie you good Readers iudge in differentlie if Christes true fleshe and true blood had not bene in the sacrament but a signe or a representation thereof onelie is it likelie that Athanasius would haue made an exceptioÌ„ of that which was not at all that he would haue written so foolishelie as no noddie would haue spoken Euerie exception must be of some thing conteined vnder the rule bothe lawe and reason saie from the which the exception is made And therefore if one would saie there is no man that runneth sauing such a horse he that should so saie would be counted but an asse We may therefore boldely conclude that this auncient father and learned doctour bothe spake and ment of Christes bodie trulie naturally and corporally present in the sacrament seing that otherwise to haue made in that place any mention thereof had not onelie bene impertinent and nothing to the purpose but fond also and a thing moste ridiculouse Eusebius Emissen of this matter in a certeine homelie of his hath these wordes Sicut autem quicunque qui ad fidem veniens ante verba baptismi adhuc in vinculo est veteris debiti his verò commemoratis mox exuitur omni faece peccati ita quando benedicendae verbis coelestibus creaturae sacris altaribus â—â—pâ—nuÌ„tur antequâm inuo eaâ—ione summi nominis consecrentur â–ª substanâ—iâ— illic est panis viâ—i post verba autem Christi corpus sanguis Christiest Quid mirum autem est si ea quae verbo creâ— râ— potuit possit crâ—atâ— conuertere The which wordes in our tongue sounde thus much Euen as he that comming to our faithe what so euer he bâ— before the wordes of baptesme pronounced is yâ—t still in the daunger of the bande of his olde debâ—e and the same being once rehersed is now quit thereof and free from all spot of sinne so when the creatures ar laide on the holie altars to be blessed with the heauenlie wordes before theie be by the calling on the name of the highest consecrated there is the substance of breade and wine But after the wordes of Christ pronounced there is his bodie and bloud Terribilis est locus iste M. Iuell This is a terrible place and able alone to breake the backes and stoppe the mouthes of all that brutishe broode crept in to the world from the filthie neaste of Luther or Caluin his winges This one auncient father wer hable if we had no other to discredite yow before all the world which haue so impudentlie auouched that we haue not all emongest vs so much as one auncient writer to affirme no not colourablie the doctrine of the catholike churche concerning transubstantiation Doeth not Eusebius in this place so affirme it truelie without all manner of colour that euen the taking awaie of our sinnes by baptesme is by him compared with the departure of the substance of breade and wine in the sacrament If therefore there remaine after the wordes of consecration anie substance of breade and wine saie also that after baptesme our olde sinnes remaine still For so reasoneth here Eusebius that the one is as true as the other otherwise his similitude should halt and be of no force And if yow yeat make strange to graunt thereto doe not his wordes that followe manifestly conuince this to be his meaning where he asketh this question what meruell is it if he that could create all thinges with his worde be able to turne and conuert one thing in to an other But of that greate nombre of testimonies which might be here for the confirmation of this truthe brought out of Eusebius this one for this time maie suffise The nexte auctoritie that I will here alleage shalbe takeÌ„ out of that valiant champion of Christes churche and holie bishoppe of Millaine S. Ambrose Who is in this matter for vs so plaine both in the controuersie of the presence and also of that other of transubstantiation as he that fauoreth those opinions most can not whatso euer he be to that effect expresse his minde more fullie His wordes I will here trulie reherse as theie ar in his
grounded the doctrine of Christes true presence in the sacrament and so consequently that I deserue no blame who vse this auctoritie no otherwise then I finde by good and laufull recordes that the learned fathers of Christes church haue doen before me next that apon this doctrine once settled they buylded an other that Christ dwelled naturally and truly in vs against the Arrians who denied it And for so vndouted a truthe was this true and reall presence of Christ taken to be with Hilarius that blessed bishop that a littell before the place euen now alleaged to proue that Christ dwelled naturally in vs he vsed this argument or reason The word was truly made flesh in Christes incarnation we receaue the same word truly made flesh in our lordes foode Therefore he dwelleth naturally in vs. To this auncient father for the better iustifieng of this terme truly or verely I shall here adde the auncient councell holden at Ephesus one of the first 4. generall and therefore allowed with vs at home for good by act of parliament The fathers in this councell assembled to Nestorius who as by that councell it may appeare beleued the bread in the sacrament to be so turned in to flesh as that it should haue no manner of coniunction at all with the godhead nor be any other thing then the flesh of a pure and holy man wrote after this sort that we should thinck that we receiue flesh in the sacrament non vt hominis vnius ex nobis sed vt verè propriam eius factam qui propter nos filius hominis est factus vocatus that is to say not as the flesh of a man one such as we ar but such as was truly made his owne propre flesh who for our sakes was made and called the sonne of man Can there be any plainer proufe to show that Christes flesh is truly present in the sacrament then this M. Iuell You can not here shift of this place with Oecâ—lampadius and say as he most impudently did that this auctoritie is no part of th'actes of the councell For if yow so say the inscription of the epistle out of the which these wordes ar taken â–ª sent by the councell to Nestorius will ouerthrow you and proue yow bothe liers The wordes ar these Religioso amabili consacerdoti Nestorio Cyrillus quicuque sunt apud Ephesi synodum To the religiouse and welbeloued of god our fellow priest Nestorius Cyrillus and as many as ar gathered together at the synode of Ephesus By the which it appeareth that there was in the sending of this epistle common consent and agrement of them all which is ynough to sober wyttes and honeâ—t iudgements to proue that this epistle is and so ought of all men to be taken laufull and authentike But what labour I to proue by the auncient fathers this terme verely or which is all one therewith Really which in Iohn Caluin him self is to be founde in his coÌ„mentaryes apoÌ„ S. Paules epistles where he writeth thus Concludo nobis realiter in coena dari Christi corpus vt sit animis nostris in cibum salutarem I conclude saith he that in the supper is giuen to vs really the body of Christ to be to our mindes a wholsom meate Thus haue yowe had proued to yowe M. Iuell that Christes body is in the sacrameÌ„t truly and that we may not so much as doubte thereof that it is there naturally for that was Hilarius meaning when he prooued that Christ dwelled naturally in vs and last of all as Caluin hath and yow haue hard really Here I feare not a little least after the manner of children that whine and whimper till they haue gotten at their mothers handes some trifling thing such as their childishe appetite listeth after which so soone as they haue once fingred they streight way cast in the durt and traÌ„ple vnder their feete You will play the like part with her that of right ought to be your mother the Catholike church of Christ. And whereas to satisfy your waÌ„ton request not for any necessitie that she knewe you stood in thereof she showeth you by good and laufull recordes and some other such as your self in times past haue accoÌ„pted for sound and worthy credit where the body of Christ hath bene said to haue bene in the sacrament truly naturally and really and myndeth to doe the like in your other termes demaunded hereafter I feare me I say least when yow haue all your asking yow handel them in such homely manner as was said before by casting them in to the mire of your distinctions as you vse them to subuert the truthe not durty but poysoned Symbolice Sacramentaliter Spiritualiter and such other Which if yow doe thincking that to such places as expressely mencion that Christes fleshe and bloud is truly present in the sacrament may be answered that it is there truly by a figure by a signe Sacramentally or Spiritually then how euer this seeme to be a childishe guise yeat will it prooue in the ende an old knauish practise of Valentinus the heretike and his mates who liued almost fourtien hundred yeares ago For he and his as yowe ar not I am suer ignorant denied that Christ had any true or naturall body such as mans nature consisteth of graunting neuerthelesse that he suffred in true fleshe on the crosse as yow will perhappes cleaâ—ing to your distinctions not denie that he hath fleshe and bloud truly in the sacrament Now euen as Irenaeus told them when they so said Neque enimesset verè sanguinem carnem haâ—ens per quam nos redemit nisi antiquam plasmationem Adae inse recapitulasset Christ should not truly haue had bloud and fleshe by the which he redemed vs onlesse he had renewed in him self the old shape of Adam so may we tell yow M. Iuell saing that Christes flesh and bloud is truly in the sacrament but yet in a figure in a signe onely and spiritually that then he is not there at all hauing true fleshe and blouâ—â— the same that the scriptures and fathers say he redemed vs with all except he be in that old shape of Adam And thus much of the termes verily or Really and naturally or by nature The next of your termes is substaÌ„tially after the which manner of being I prooue Christes body to be present in the sacrament by Irenaeus Who after many vaine opinions of Valentinus and his compagnions by him rehersed as that Christ had a certein fleshe brought with him from heauen not true or naturall such as oures is with other like inferreth thereapon these wordes Sic autem secundum haec videlicet nec dominus sanguine suo redemit nos neque panis quem frangimus communicatio corporis eius est Sanguis enim non est nisi a venis carnibus a reliqua que est secundum hominem substantia that is to say By this meanes neither did our
one other so verie a dizzard as him selfe that will saie the nature of the parchement of his lettres patentes to be chaÌ„ged in to earthe grasse wood waters worthe by the yeare a thousand pounde If there had bene no other change in this breade but that it is nowe as he saithe made of common and prophane holie and consecrate neuer woulde Chrisostom haue exhorted vs to worshippe that bodie on the altar which the wise men worshipped in the mangier neuer woulde S. Austen haue saide that theie sinne which worshippe it not By this maie it appeare that your friende is he M. Iuell that hath plaide the lourdeine with his maister and therefore well worthie the whip For where he had prouided for his geastes a moste preciouse and costlie feaste this honest companion stealeth all awaie and leaueth them in stede thereof a bare piece of bred And thus much to satisfie your chalenge in this pointe Now to the next article which is of the vse of the Sacrament vnder one kinde THAT VVITHIN THE FIRST SIX HVNDRED YEARES AFTER CHRIST THE COMMVnion was ministred vnder one kinde EVen as in the controuersie of the popes supremacy yow denie M. Iuell that there ought to be any other heade ouer the churche here militant in earthe then Christ him selfe which is the chief not as though yow knewe not right well that gouernement for the appeasing of schismes and repressing of heresies to be the best or as though if your god Iohn Caluin had had that auctoritie ouer all the worlde wer it twise as large againe as it is you would haue founde any faulte therewithall and not haue thought him able to rule the same well ynough but onely of a cancred hatred that you beare to the Catholike churche sometimes your mother a vaine pleasure that yow take to thwart her in her doinges and last of all because that gouernement serueth not your turn as yow finde faulte with priuate masses not as though yow alowed any but onely to banishe froÌ„ the fathers sight if it might be the laufull enheritor and to set vp the misbegotten bastard to abolishe and vtterly extinguishe the sacrifice of the newe testament which that crafty wily serpent forsawe so long before if he wer once able to quenche that burning charitie and earnest desire of often receauing the blessed body and bloud of Christ which then was so commonly emongest christian men in vse and he alas hath nowe obteined he should in time to come by his wicked membres be with the more ease able to bring to passe euen so in this present controuersy fareth it with your doinges When all the worlde maie see that you which charge vs so hotely with no lesse then that greate and heinouse crime of sacrilege as of robbing the laie people of Christes bloud in the communion which is notwithstanding an impudent lie robbe not onely them but the cleargy also except yow had rather call it by an honester name of exchaunge bothe of Christes body and bloud toe The which thing leauing to the indifferent reader by him at his laisure more earnestly to be weighed I shal nowe proue vnto yow that within the first six hundred yeares after Christe the sacrament of the altar was ministred vnder one kinde But here I must warne yowe of this one thing before hande that I meane in this article and the nexte to giue yow but onely a taste of oure proufes not a full bytte as in the two first I haue Which I praye you not to impute to want either of matter or good will but onely to this that when I was thus far entred in this simple treatise it was giuen me by a frinde to vnderstande that aswell in this point as in all the reast by yow chalenged yow haue of late by a notable learned man bene so applied with stoare of wholesome viandes that the wiser â—orte take yow to be rather in such termes as yow care more how to digest that which yow haue allready receiued then that yow once thincke of crauing any more Beare with me therefore if I beare with your weake stomacke Nowe to the matter Yow saye that to ministre the communion to the laitie vnder one kinde is an acte vnlaufull coÌ„trary to Christes ordinaunce and a thing in the primitiue churche neuer vsed or harde of But for proufe of the coÌ„trarie I reason thus Christ our sauiour ministred this sacrament vnder the onely kinde of breade his apostles practised the vse thereof after the same maÌ„ner The churche receuing it from them hath continued the same vsage Therefore it is laufull which we defende and blamed of our aduersaries without cause That Christ first ministred this sacrament vnder one kynde it appeareth by the historie of the ghospel where is mencioned howe that oure sauiour in the waye betwene Hierusalem and Emaus happening apon two of his disciples entred with them in to a certeine house where he ministred to them the sacrament vnder that one kinde of breade That this was the sacrament and not common breade these wordes of the euangelist Benedixit ac fregit porrigebat illis he blessed it he brake it and he deliuered it to them doe well proue Seing that those wordes he blessed and brake it ar in no place of the scripture to be founde applied by Christ or his apostles to prophane or common breade nexte for that the effect wrought by that breade that was the opening of their eyes doeth giue vs also to vnderstande that it was his blessed body and no other thing To these reasons I maye here adde the auctoritie of S. Austen Chrisostome Beda and Theophilactus all fower agreing that this was the blessed sacrament and not as the aduersaries woulde haue it common or prophane breade S. Austens wordes ar these Non autem incongruenâ—er accipimus hoc impedimentuÌ„ in oculis eoruÌ„ a Satana fuisse factum c. that is to saye We doe not verilie take it amisse to thincke that this miste was cast before their eyes by Sathan that they should not knowe Iesus but yeat euen suffred by Christ so to doe vntill they had receiued the sacrament of breade that being thereby made partakers of the vnitie of his body the lette or impediment of the enemie the diuell being remoued and taken awaye they might knowe Christ. Hetherto S. Austen with whome speaking incidently of this breade the vertue and holinesse thereof agreeth that learned bishop Chrisostom in an homely that he writeth apon the .7 chapitre of S. Mathewe in this wise Si auÌ„t tale esset quod de manu sacerdotis accipitur quale est quod in mensa manducatur c. If it wer such which is receiued at the priestes handes as the breade which is eaten at the table euery man would receiue it from the table and no man at the priestes handes Therefore oure lorde by the waye did not onely blesse the breade but he gaue it also from his
heretikes Which they haue so done within these fewe yeares with such spirituall fruite and encrease with such exceding greate gaine of lost soules not sparing their owne bloud and liues in Christes cause in Africa in India in Persia and elles where that god hath well testified by sundry miracles wrought now by them in those parties no lesse then once in the primitiue churche by his apostles how highly he estemeth their labour loke I saie apon them whose vertuouse life and godly conuersatioÌ„ shall once I trust be the bane and vtter ruine of all heresiesâ— and yow shall finde it to be true that bothe at Colein at Augusta at Treuires at Cambray at Tournay and in other places of their abode there passeth no Sonday or holie day in the yeare in which there communicate not with the priest bothe of men and women greate store And yet arre they it is well knowen as farre all this while from yowe in your heresies as yow be from them in perfection of life and true religion Well although the testimonies of Clemens Dionisius Iustinus martir with the rest sarue not your purpose yeat yow haue other that touche vs more neere you will saie as fivst the. 10. canon of the apostles which yowe alleage in this manner Fideles qui in ecâ—lesiam ingrediuntur scripturas audiunt communionem sanctam non recipiunt tanquâm ecclesiasticae pacis perturbatores a communione arceantur that is to say Such christian men as come to the churche heare the scriptures and receiue not the holy communioÌ„ let them be excommunicated as men that trouble the peace and quietnes of the churche To this I answere that this canon being truly alleaged according to the Greke the founteine from whence it was taken first hath no such thing in it that all that be present at the Masse or holy communion shoulde communicate but onely continue there to the ende that by their either often whipping in and oute either ouer hasty departure from thence they might not trouble the churche or be scandulouse to any Secondarily that if it wer to be vnderstand as yow say that yeat yow must adde some more force thereto before it well will serue your turne seing there is neuer a worde there that forbiddeth which is the thing that yow must proue the prieste to receiue alone if none will receiue with him And for the first that yowe maie perceiue how this translation hath deceiued yow and how euell it squareth with the grieke knowe yow that the founteine and originall copie hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wordes Haloander a birde of the same wing that yow arre translateth after this sorte neque apud praeces sanctam coÌ„munionem permanent that is they that abide not out or continue not to the ende of the praiers and holy communion This translation beside that the wordes in the greke doe beare it 〈◊〉 for the other there is neuer a worde to signifie or â—â—â—resse the receauing of the communion it hath also to â—â—inteine it the auctoritie of Theodorus Balsamon the grieke writer and Patâ—â—â—ke of Antioche who in his commentaries apon the canon next before this hath these wordes Dicere fideles laicos consecratos qui sacra non tractant oportere quâ—â—â—die sanctis commâ—â—â—care alioqui segregari nec est ex senteÌ„tia canonis nec potest fieri Eâ— ideo nonus canon dixit puniri 〈◊〉 qui non 〈◊〉 that is To saie that the faithefull laie men and those that be not laie but yeat handle 〈◊〉 the holy misteries ought daily to communicate 〈◊〉 to be excommunicate it is neither the meaning of the canon nor it can sâ— be and therefore the. 9. canon the next which in some bookes is noted for the. 9. in some other for the. 10. hath that the faithefull not continuing to the ende shalbe punished Thus vnderstandeth he the seconde canon of the councell holden at Antioche in the daies of Aureliaenus the emperour Where examining those wordes of the canon by which all they arre excoÌ„municated who comming to the churche refuse the holy participation of the sacrament propter aliquam insolentiam for some insolency he writeth thus Diâ— quôd iâ— non existimabuntur sacram participationeÌ„ auersari qui â—am odio habent abominantur velqui vt nonnulli dicebant propter pietateÌ„ humilitateÌ„â—am fugiunt Illi enim non solum segregabuntur fed etiam vt haeretici extermin abuntur hi vero propter pietatem venia digni habebuntur Sed illi qui prae contemptu arrogantia ex ecclesia ante sanctam participationem inordinatè exeunt nec intueri sustinent That is in effect to say thus much Thincke not that the canon here speaking of theÌ„ which shoonne the participation of the blessed sacrament is to be vnderstand of them that haue it in hatred or abhomination or of them as some saied that of a certeine pietie and humilitie absteine from it For of these two kinde of men the first shall not onely be segregate for a time but as heretikes rooted out for euer the other for their deuotion and worthy reuerence towardes the sacrameÌ„tes shalbe thought worthy pardon But those ar they whome this canon noteth who of contempte and arrogancie departe ageinst ordre out of the churche before the holy participation not so much as vouchesausing to beholde the same Thus yow see M. Iuell how this patriarke and learned Grecian expoundeth the canon by yow alleaged not as to signifie a precise necessitie in all that be present at the Masse to receiue with the prieste but to continue there onely to the ende that by that meanes although they did not sacrameÌ„tally they might year at the leaste in ioining their praiers with the priestes and by holy meditating apon Christes deathe and passion together with him communicate the one with the other spiritually He addeth in his saide commentaries apon the aboue named seconde canon of the councell of Antioche that he thinketh the distribution of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name I iudge he calleth oure holy breade to haue bene taken oute of this canon that they which wer not partakers of the liuely and holie misteries shoulde be bouÌ„de to tarito the ende of the diuine ministery and to receiue the same at the priestes handes ad sanctificationem to sanctifie them Thus vnderstandeth this greke canon Ioannes Monachus Zonoras him selfe a Grieke borne also as in his commentaries extant thereapon to him that listeth to searche maye be more at large seene But let the canon be expounded euen as oure aduersaries would haue it let it be so that the primitiue churche appointed greate penalties for them that being present at the Masse woulde not receiue with the priest Yeat is there all this while nothing brought ageinst the priestes receuing the sacrament alone why he may not take it being so disposed if other will not And yet is this the point ye wote well
fourme as yovv haue sene me doe it it ferueth nothing for youre purpose For who seeth not that these wordes of Christ enforce no more a necessitie to haue this sacrament ministred to company then his other wordes to his apostles and disciples at other times spoken in the plurall numbre of preaching to all the worlde of baptizing of loosing and binding of sinnes doe implie a necessitie to haue a company of priestes together at these daies to execute either the one function or the other If the prieste alone being thereto disposed maie not receiue the sacrament because Christ deliuered it to many why saie yow not also that the same maie not minister the sacrament of baptisme alone because Christ gaue that auctoritie to many together or preacheâ— or absolue all which powers he gaue to no one alone Yea how dareth one of you alone minister youre coÌ„munion seing the wordes by the which youre warrant if you haue at all any taketh his strength ar vttered in the plurall nombre for Christ saide not hoc fac doe thow this but hoc facite doe ye this Must there be now M. Iuell if not twelue yet at the least in euery parisshe two ministers to stand at the coÌ„munion table to minister the communioÌ„ together Truly I account him not wise that seeth not to what shiftes yow arre driuen that graspe after such sclendre holde of these wordes of Christ Take ye eate ye Of youre seconde obiectioÌ„ followe many absurdities For if Christe had ment as yow saie the wordes Doe this importe that is that they should practise that which they sawe him doe in such fourme in such ordre as they sawe him doe it then beside the nombre of communicantes that yow demaunde I can not see how yow can discharge youre selfe in ministring it to a lesse nombre or greater either then the same that Christe him selfe first obserued For if you doe then where is hoc facite doe this that yow crie out apoÌ„ so much how doe yow it then in the same manner and after the same sorte that he did it If yow saie as in deede the truthe is that the presence of that companie at Christes last supper was no parte of his action but that the same consisted in taking breade in blessing in breaking in offering it to god the father as the sacrifice of the churche as witnesseth the blessed and holie martir S. Ciprian and that the distribution thereof to other was no more of the substance of that action then as there was company râ—ady and disposed to be partakers thereof at that time The which as when like occasion is we maie in no wise omitte to doe so if no such offre it selfe we maie not suffer that the first vse of this sacrament which was as S. Austen and Leo saie to be a sacrifice to succede in the place of the sacrifices of the olde lawe should hang all together apon the second vse thereof which is to be meate and driÌ„ke to the faithefull If I saie yow saie thus then saie you truly and speake against vs nothing But if yow will nedes sticke to your tackelings and still crie oute that we must in all pointes doe euen as Christ did and although yow can giue no reason why you should in giuing to fewer or to mo then he did not be saide to doe otherwise then he did if the wordes Doe ye this yow will still mainteine to be to be vnderstande not in offering that sacrifice as Christe did and S. Cyprian vnderstandeth them but in obseruing the time the place the sexe the nombre the qualities of the parsons with such like how can yowe then I saie excuse youre selues that yow haue not swarued and yeat doe from Christes example and done otherwise then he did that ministre that in the morning which he gaue in the euening and to men fasting which he gaue to them iÌ„mediately after supper How haue yow obserued the place in deliuering it in the churche which Christe did in a prophane house how the sexe that for onely men giue it also to women how the nombre as I saide before that for iuste twelue sticke not at one time if so many there be that desire it to giue it to twelue hundred or to bare two if there be no mo that will or to as many aboue or as fewe vndre as yow list how the qualities of the parsones when yow giue that to all laie men which Christ did to onely priestes when yow put from this table notorioùse sinners whereas Christ repelled not the traitor Iudas Is this hoc facite Is this to doe all thinges in such forme and sorte as Christ did whereas in some thinges yow doe more in some thinges lesse in other some cleane contrary to that which he did Thus while I doubte not yowe see that for the auoiding of a noÌ„bre of absuroities which otherwise your selues shall in your procedinges necessarily fall in to yow must of force coÌ„fesse that time place nombre sexe with the rest ar in the ministration of this blessed sacrament no parte of the substance but onely mere accidentes and may be presente or absent vsed or left of as to the churche shall seme best to take ordre as witnesseth S. Austen yow must also in like maÌ„ner graunte with vs that Christe in the institution of this sacrament or elles where neuer made mention of any nombre to communicate together nor euer forbad his action to be practised without company and last of all that these wordes Hoc facite doe ye this include not the vsing of euery circumstaÌ„ce which Christe vsed but onely giue auctoritie as I proued before by S. Cyprian to offer this sacrifice which is Christe as he him self first did So that now to returne to your argument In the primitiue churche it vvas so Erga it must now also be so we maye be bolde to tell yow once againe that although the first parte of your argument the antecedent wer moste true yet the consequent deduced therefro is moste faulse and vntrue Forasmuch as the matter whereof we entreate being indifferent maye by the churche at all times be changed and altered especially when newe occasions shall vary the olde circumstances Which as it hath bene proued to yow to haue bene doen by the churche in the apostles decrees and ordinances so arre we able also to showe that the apostles haue chaunged Christes owne coÌ„maundement and that the church hath altered that and restored the first againe Did not Christ commaunde his apostles that in baptesme they should vse the name of the father the sonne and the holie ghost Changed not the apostles this commaundement when they baptised in the name of Iesus The primitiue churche forbad the sacrament of baptesme to be ministred at anie other time then at Easter and witsontide excepte in case of necessitie where the infant were like to perishe witheout it yeat nowe the