thinges are reuealed and opened which ar knowen to be vnderstode of no other besides vnder the soun O mischeuous prid great madnes furor of vaine glory wisedom of the deuill which mightely hath inuaded their most wicked mindes The exposition of Scriptures which the welbeloued of God hath made did nothing feare them from their purpose the agreable reuerence which their felow ministers vsed towardes Christ did nothing tame their wildnes Thus thē loe the Arrians being so much selfe minded what better remedy might the reuerēd fathers of Nice haue against them then to bring furth the former receaued doctrine and māner to establish that with their decree For if natural reason shall preuaile the Christian faith can not be so wel perswaded or rather it can not be perswaded at all If by Scriptures only the treuth shalbe decided then shal ther neuer be found any end wher both parties alleage the wordes of Scripture for them selues Only therfor tradition custome and māner is that thing which killeth the heretikes hartes and therfore they will not be iudged but by expresse Scripture only and it is the thing which defendeth the Catholike Christians and therfore gladly doe they folow the waies of the auncient fathers VVhich thing is plainly proued by this honorable Coūcell of Nice about which our talke is For as it appeareth by the actes of the same Councell after long disputatiō and learned betwene certaine philosophers hired of purpose by Arrius in defence of his cause and most excellent fathers inspired with the holy ghoste for the vttering of the truth It pleased saieth the history all the fathers vnto one that like as it was deliuered from the holy fathers and successors of the Apostells so they should decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wich is to say the equality of substance in God the Sonne with the Father and prouide it to be put in the Crede of the Church Against which worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and decree of the fathers what did Arrius or any of his sect afterwardes alleage to the reprouing therof And you in the meane time my welbeloued frind N. thinke it not long which is not vnprofitable and chose out the tyme to reade that quietly which the cause requireth that I should write plainly What did the Arriās then sayd I argue against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was their chefest best reason for soth this onely that it was not in Scripture O M. Iuell that your eloquence had not ben born at those daies you would haue stode greatly against them with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let old customes and manners win and preuail But yet you may doe good seruice in these daies to perswade with the multitude of them which take them selues wiser then all other which haue ben these nine hundred yeres and which will beleue nothing but the writen worde and bare letter that olde customes must be regarded and preferred also I mislike not the saying but it agreeth not with your person as I beleue Catholikes may all the company of them alleage truly both scripture and custome heretikes doe pretend Scripture onely and that yet not truly but custom they can neuer alleage at all This we haue receaued from the Apostells and their successors saith the Councell of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in all the scripture saieth the heretike And as euery cuntry is distincted one from a nother by proper and peculiar language so doth the Catholike euer speake after the voice of the Churche and the heretike bableth onely after the letter of the boke Reade you the fifth Chapter of the Tripartite history the fourth boke There it is plaine that Constantin the great did put a chaplaine of his in trust for the deliuery of his testament to Constantius his sonne which chaplaine being in deede an Arrian and hauing accesse to the Emperor and acquaintance with him by occasion of the testament perceauing also the yong Emperor his mind to be vnstable and wauering what persuasion did he vse first of all as you think He saied as Theodoretus testifieth they were to blame which had put the worde Consubstanciall among the articles of the faith And why so which worde saieth he is not writen in all the Scripture Loe here is his greatest reason and such in deed as becometh heretikes most of all Let vs goe yet forward and seke whether any mo heretikes will vse that reason And where shall you more plainly find this matter then where the very pack of them is gathered together In a cōfession of a faith which was made at Sirmium Constātius him selfe being present with to many Arrian Bishoppes after other thinges this decree foloweth As for the worde substance bicause being simply put furth by the fathers it is not knowē of the common people and it maketh a scandalum and offence and bicause neither the Scriptures haue this worde in them it pleaseth vs it should be abrogated and hereafter no mention at all to be made of substance in God bicause the Scriptures diuine do in no place make mentiō of the substāce of the father and the sonne You may see what great price they made of this argument it is no Scripture ergo no matter of faith bicause that in so few lines they doe twise repete the selfe same reason Which vndoutedly was then and is now the very principall but not most surest stay of all vnconstant mindes As in the same boke againe see what a nother cōpany of scismatikes do speake for them selues against the Coūcell of Nice VVe say they which are gathered together in Seleucia which is in Isauria we haue yesterday which was the fifth before the Kal. of Octobre geuen all diligence according to the Emperor his will to kepe straitly the ecclesiastical peace and to thinke earnestly vpon the faith as our welbeloued Emperor Constātius hath cōmaunded according to the sainges of the prophetes and Ghospells and to bring furth nothing besides the Scriptures in the matter of the faith Ecclesiastical This againe doth proue my purpose that it is propre to the heretikes to appeale to the scriptures onely bicause they are quickly condemned by tradition custome and manner To conclude therfor this place Arrius being so proud as we haue said hauing many textes of Scripture for him as he vnderstood them which toke him selfe to be best learned the Councell of Nice defining the cōsubstantiality of God the Sonne with the Father bicause they had so receaued it from the Apostells by their successors the same Councell being allwaies reproued of heretikes for that it defined that matter as an article of faith which was not in Scripture I aske now what it is like that the Councell did meane when it should say Let old customes and manners preuaile Can it well be vnderstood otherwise if the wordes be taken generally as you M. Iuell doe alleage them then after this sort that for as much as heretikes can
of the communion in both kindes of the Canon of the masse and of priuate masse As who should say it is not good to com before the face but I shall angre them well inowgh in tredding on their heeles It is the fashion of mery men when they are disposed to spend good tyme idlely to find fault with the fashion of the apparel and gesture of them whose manners they can not reproue And so in this place if they haue any thing to lay against the masse lett them reproue either sacrifice or presence or one of the substantiall thinges But if they will make great bost of defacing the masse and in effect medle with nothing but the circunstances therof truly if this be alowed then say I he is no honest mans and if I be required to proue it I will bid the iudge to consider his croked nose or halting legg Which as they are no good reasons to disproue a mans honestie so doth most of M. Iuell his talke nothing perteine to the purpose But M. Iuell craftelie perceiuing that of congruence in speaking against the masse it should folow that he did speake against the sacrifice and reall presence No saieth he I will not talke of them I will disauantage my selfe which is a meruelous kind of simplicity to seke a praise of corage and strength in very feare and cowardnes This is once certaine The sacrifice and presence disproued all the rest would quicklye fall but cōmunion vnder both kindes vulgar tongue and taking away of priuate masse as they call it for a while permitted the masse in deed is neuer the worse the communion in effect is neuer the better Yet goe to let vs consider what he sayeth against the masse euen in those pointes which he hath his most aduantage in which all except adoration onely if he could disproue he is nothing the neerer of his purpose which is to withdraw good Christians mindes from the masse and make them hang vpon the Communion Fyrst as touching the strainge and vnknowen tongue which hath ben vsed in the masse S. Paul his counsell in generall is that what soeuer is done or sayed in the congregation should so be done and sayed that the hearers may haue comfort therby and yelde thankes vnto God and say Amen It appeareth that the store is spent when such argumentes are browght forth or rather that there was no store at all For this obiection of the vnknowen tongue myght haue ben vttered ouer nyght at Euensong tyde or early at matins in the morning which both seruices are in the latin tongue which he termeth an vnknowen tongue But to kepe it vnto the masse it is out of place and fashion And behold he pretendeth to talke properlye against the masse that he might so doe the more properly and the more to the purpose he dispatched his hādes of many other questions and disauātaged him self of speaking against the real presence and sacrifice as who should say I wyll onely medle with the masse and yet his first obiection against it doth serue first against Euensong or matins if we should folow the ordre of time And by this reason also M. Iuell you myght haue taken vpon you to speake against the Pater noster Againe this argument is good in the coūtrey not in the towne emong the lay vnleardned people and not in the vniuersitie emong scholars vnto whom the masse is not in an vnknowen tongue Also this reason may be alowed on this side of the seas and not beyond sea where the latin tongue in many places is cōmonly knowen You haue proued then that a simple Englishe man should not alow the masse but all Latinistes and scholars may vse the masse still And so the great labor which you haue taken in reciting of S. Paule S. Austen and Iustinian is not against the masse but against her cote onely how think you master myne if I shold preach among the welshmen and cry out to them that the communion is nawght and should say alas good people you lacke the frute of our Lord his supper and the solacing of your selues in the remembraunce of Christ his death and so furth And if I did bring this principal reason for me bicause it is in a tongue vnknowen vnto them would you not accompt me frantik to make such a doe against the communion for the tongue onely in which it is writen wold you not answer that the cōmunion in it self is good but this litle missehap is leysurely to be amended Euen so then geue sentence vpon your owne argumēt and say that the masse may be good for all this but only the tongue in which it is vsed is to be amended Before I goe to another obiectiō of his I wil make som against him my self vpon the place of S. Paule which he triumpheth in For if euery thing is to be doon and saied so in the congregation that all may vnderstand what is sayed wherfor is all the Psaltar of Dauid appointed to be readen in the English church wheras all English men vnderstand not all the Psalmes why are ther not appointed and selected certain easy and licht to be vnderstanded but without choise they be taken in ordre as they folow Then how many of the common people are there which vnderstand not the most easiest chapter in all Scripture for if all this while in so great reuelation of the Ghospell many yet doe not vnderstand the Lord his praier how should they attaine to the Prophetes and Psalmes Further yet wher singing is vsed what shall we say to the case of the people which knele in the body of the church yea let them harken at the chauncel dore it self yet they shall not be much the wiser Besides this how will you prouide for great parishes where a thowsand people are and if the person haue but a small voice is their coming to the church frutelesse how shall they all say Amen which doe not all heare him Certainly your wisdomes must prouide that first the minister haue a good voice and that he haue no more to his cure and charge then may heare him the chauncell shalbe well pulled down the church made rownd like a Synagog of the Iues or like a doue howse welshmen by them selues Cornishmen by them selues Northern men by them selues fine Londoners by them selues broder speached men by them selues So shall all say amen vpon the thinges which are readen so shall the church florish But yet I had forgotten one principall thing all Scripture must not be readen nother of certen bokes all chapters and then for the better lerned of the parish one chapter and for the poorer an other There would be no end of confusion if we should prouide according to this deuise that nothing be readen in the congregation but that which shalbe heard and vnderstode of all which are present But the Apostle his purpose was of an other wisedom and discretion For he in the first
it and worshipp it Ergo yowr argumeÌ„t is this that what so euer is not coÌ„maunded to be done is to be left vndone And where then are all customes which yow haue set so much by as it appeereth by the fyrst side before yowr SermoÌ„ Also where is it in all Scripture that Christ coÌ„mauÌ„ded his Apostles to fawle downe and worship hym hym selfe The Magians S. Peter as he was in the bote together with Christ the mother of S. Iohn and S. Iames the straynge woman the Syrophaenissa the blind man whoÌ„ Christ healed by tempering of his spettle and earth together the Apostles after the resurrection all these fell downe and worshipped Christ. but where read we that he commaunded them so to do Is there no voluntarye seruice of God but that al must be obtained by way of coÌ„maundemeÌ„t It was inowgh I trowe that he said to his disciples take eate this is my body which shall be deliuered for you For to doubte thereof whether Christ his body were to be honored it was for them whiche doubted whether he were Christ or no. Christ dyd byd his Apostles to take and eate but he dyd not expressely coÌ„maund them to open their mouthes to soften the meate in the mouthe to lett it downe in to the stomake for what need was there so to do wheras he which lycenseth me to eate lycenseth me also to vse all those meanes by which eatyng is performed So in lyke manner owr Sauyor sayd This is my bodye and this being receiued and beleued of Christians to what purpose was it to say Aryse Sirs and fall downe before yowr God or to say Adore me in yowr hart When the kyng doth shewe hym selfe in his robes and croune or when he woulde in the dark vtter hym selfe by speakyng vnto the lordes of the court is it to be required that he must saye precisely putt of yowr cappes vnto me and bowe downe yowr knees or ells doth not euerye obedyent hart straytewayes geaue all reuerence dew vnto hys prince withowt further warning By lyke reason then the kyng almighty hath spoken the worde Thys ys my bodye by which worde they which are accustomed vnto his voyce are as sure of his presence as if they should see hym visiblie and shall we if we are of the king his court requyre yet to here and see more in this case and may we wonder at others folyes which make lowe courtesie where as they had no commaundement And yet M. Iuell is so delited in this kynde of argument which procedeth by negatiues that he goeth fuâ—ther therein and sayeth S. Paule toke the Sacrament at Christ his handes and as he had taken it he deliuered it to the Corinthians and neuer willed adoratioÌ„ or Godlie honor to be done vnto it To which I answer with askyng this question whether S. Paule commaunded vs to stand or kneele to lye a long at the communion or sytt doune Trulye of these thinges there is no worde or commaundement what then may any man tumble at the communion or leane vpon his breast or vpon one of his elbowes or doe what please hym bicause nothing is appointed by S. Paule as concernyng adoration The English coÌ„municantes them selues doe vse to kneele except perchaunse in some very stiff harted men there be no kneeling at all bicause they stand in their owne conceâ—tes But Christ and S. Paule commaunded not kneeling and yet Christ knew best what he had to doe and S. Paule delyuered that which he receiued of Christ. what strength then hath this kynd of argument to saye Christ or S. Paule commaunded not these thinges ergo they are not to be kept or beleued at all Truly it hath so litle against the Catholykes that the argumeÌ„t is flatlye denyed So greate for all that against the protestantes that it shameth all the order of theire communion as concernyng apparell place standing kneeling confessyng thankes geuing and such lyke Which all I doe not say or think to be repugnant with Scripture but I say that as concerning the order which there is vsed there ys no commaundement in Scripture and no commâ—undement being in Scripture of it ther is no iust cause or reason wherfor it should be regarded Such is the protestantes logyk Well if this argumeÌ„t which runneth by negatyues had been good the authorytie and name of Christ or Sainct Paule in that behalfe had been sufficient but now it ys most weake and simple and not worth the bringing and yet M. Iuell will be copious in it saying The old Doctors and holye fathers of the Church Sainct Cyprian Sainct Chrysostome Sainct Ambrose Sainct Hierome Sainct Augustyn and others that receiued the Sacrament at the Apostles handes and as it may be thowght contynued the same in such sort as they had receiued it neuer make mention in any of all their bokes of adoring or worshipping the Sacrament ergo c. This ys a nowghtye lying argument Nawghtye by cause if in all their workes they neuer doe speake of adoring the Sacrament that doth not disproue the adoration which Christians haue euer vsed And lying bycause in deed they make mention in their workes of adoration Neuer ys a long day the prouerbe ys and also Neuer ys a long way And that those holye fathers in all their workes which be so manye dyd neuer make mention of adoring the Sacrament it ys largelye and lowdelye spoken It would haue eased me very much if M. Iuell in speakyng this great worde Neuer and in all their bokes would haue named the bokes which he taketh to be the proper workes of those holye fathers For perchaunse he taketh no more for Sainct Cyprian Sainct Ambrose Sainct Chrysostome Sainct Hierome and Sainct Augustynes workes then hym selfe hath readen and alowed And by that way he may quickly make good his worde if he shall according vnto his pleasure denye that boke to be Sainct Ambrose or Sainct Augustynes in which any mention is made of adoring the Sacrament But if he will be tryed by the consent of Christendom or by that seuere and hardye notar of the holye fathers Erasmus quicklie shall I proue that either M. Iuell hath not readen all the doctors which is in hym lykelye or that he hath not well remembred them in all places which euery man doth as I suppose generallie or that wittingly he belyeth them which sometymes is done lowdely in their pulpites or that adoration of the Sacrament may be obserued and found in holy Fathers wrytinges which is quyte and cleane contrary vnto Neuer to be mentioned in them There be extant whole treatiseis of excellent lerned men as concernyng the profe and testymony of worshipping the holâ—e Sacrament but one place or two shall be as good for my purpose as a hundred where crakes be made that no mention of adoration can euer be fownd in any one place of old doctors S. Chrisostome therefor in the .83 homylie vpon S. Mathew
and read to the end of the reuelatioÌ„s of S. Ihon and shew the chapâ—er where this coÌ„maundemeÌ„t or counsel is we knowe except your owne Prophetes doe lye that all thinges necessary for saluation are writen in the boke of life the olde and new Testament we reade him to be accuâ—sed which addeth or diminisheth to or from the worde of the liuinge Lorde we are abundantly content wyth the Bible in Englishe we goe no further then to God his owne worde Will yow bring vs againe to harken to old customes and the sentence of the Councell of Nice which was but of men shall that be our touche stone O Sir when you haue caused all Sacramentes in a manner and all Sacramentall thinges to be taken away when of so many externall signes and tokens which represented the misteries of our saluation so few are left when yow haue taken away the very orders of them which liued after the perfectest way of Christ hys religion do yow now speake of old customes This doth so well becom you to speake as a Saduce to proue the resurrection as an Arrian to be ruled by tradition as a woman to weare a mitre Yow would laugh or wondre at a catholike or as you terme him a papist if he should sett furth his work with this title that nothing is to be beleued which is not expressely in Scripture and shall Protestantes escape the like iudgement when they speake senteÌ„ces for old customes and vsages But what meane yow by this sentence Let old customes preuail what is that which is against them that the victory neadeth to be geuen to them by the arbitrement of the noble Councell of Nice except ther be some battell ther can be no victory ther is no preuailing where there is no resisting and there must at the lest be two partes when one singularly is preferred I remembre well that these wordes Let old customes preuaile are in the beginning of the sixt Canon of the CouÌ„cel of Nice where it is writen as concerning the iurisdiction of the Bishopp of Alexandria and Antioch that the old custom which euer before was vsed should continu But in that sense it can not serue for a sentence to be placed before M. Iuell his Sermon that bicause the old custome shall stand which hath ben obserued about the Bishopprickes of Alexandria and Antioch therfore absolutely old customes should preuail Wherfore vnderstanding by these wordes Let old customes preuail such a generall sense as M. Iuell would pretend that the Councell of Nice might vse those wordes generally I aske then now what is this which the Councell speaketh of Let old customes preuaile what might the occasion be of that senteÌ„ce did it meane that old customes must be preferred before new this is not alwaies trew Wheras the circumstances of time person age and such like may cause the old custome not to be refused absolutely as nawght but to yeld for iust causes vnto the new Example wherof we haue in washing of feete and abstaining from the eating of bloud which was a custome of old but in these daies the newer and diuers from that is preferred and folowed VVell theÌ„ did the Councell meane that olde customes must ouercome new bokes and writinges Surely then M. Iuell from Luther hitherto at one foyne vnaduisedlie you haue pricked so many authors of new inuentioÌ„s as haue found worke for a number of yeres to a multitude of hasty printers But yf none of these senses please you did the Councell signifye that olde customes must preuaile against the pretensed alleaging of the very Scripture it selfe and new doctrine of men If this be trew yea rather bicause it is trew that they must preuaile in deed by your own allegatioÌ„ of this place you haue put that senteÌ„ce for a defence vnto your sermon which being rightly vnderstaÌ„ded doth at once ouerthrow your religioÌ„ Consider now therfore the state of the Church at those daies and the cause of that CouÌ„cel if perchaunce we may finde out the sense of these wordes after your allegation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let olde customes preuaile and â—ere away the victory Arrius was a proud new fangled man a disobedient person vnto his Bishopp which made much of him at the beginning before he toke harte of singularite vpon him and promoted him to the honorable rome of a priest in Alexandria Wel may I vse the worde honorable for at those dayes priesthood was so taken among all Christians AlexaÌ„der then which was Bishopp of AlexaÌ„dria a very meeke and reuereÌ„d Father vnderstaÌ„ding his priest Arrius to busie him selfe with new inuentions first gently and fatherly he warned him and wheÌ„ Arrius proude harte and gloriouse would be nothing the better for sweete wordes and admonitions the wise and blessed Bishopp gathering a Synode of his clergie iustly did excommunicate that singular and blasphemous heretik But for all the excommunicating of the heretik both he and his heresy had a great sort of euill partakers with them so far forth that it was necessary to call a generall Councell to the determining of the Catholike faith and condemning of new found learning In which Councell the holy fathers against the new termes of Arrius did principally alleage the traditions of the Apostles and customes maÌ„ners and lawes of the holy writers before their daies And although they had Scriptures for theÌ„ against Arrius yet the chefest stay of their cause was grounded vpon the catholike receaued faith For herein coÌ„sisted the vnrulines of Arrius that expounding the Scriptures vntruly according to his owne fancy he would not be reformed by the interpretation of old fathers and submit his faith vnto their iudgemeÌ„tes Which yf he would haue done the churche of God had neuer ben so much trobled with that abhominable heresy And that not onely Arrius but al his felowes besides were so affected towardes them selfes and their owne deuises and against the expositioÌ„s of fathers it appeareth plainly by an Epistle of Alexander Bishopp of Alexandria writen vnto Alexander Bishopp of Constantinople in the which towardes the later end with in two leaues these faultes of the Arrians be declared It is no wonder that which I shall write most derely beloued if I shew vnto you the false derogations and defacinges made against me and our deuout people For they which pitch their tentes against the Deitie of the Sonne of God nothing feare they to vse spitefull â—launders against vs for bicause they think it not meet to compare any of the auncient fathers with them selues neither doe they suffer them selues to be matched with those masters and teachers of whom we haue ben instructed from our youth neither doe they make any accompt of any which are our felow priestes where so euer they be as concerning the measure of wisedom as though they onely were wise and had nothing to be said against them and were the inuentors of new decrees and as to which onely those
alleage for them selues Scripture and will not be brought down from their priuat sense to vnderstand those Scriptures as old blessed fathers haue interpreted them that herefor to make an end and to stopp the moâ—thes of all arrogant persons we will and define that old fassions old customes auncieÌ„t interpretatioÌ„s and so furth shal preuail For the question here in this CouÌ„cel was not of custome custome traditioÌ„ traditioÌ„ which should preuaile for the ArriaÌ„ did medle with no tradition or former custome or vsage Neither was the questioÌ„ in coÌ„paring former vsage with some late writers inuention for Arrius would alleage no one mans writing taking him felfe to be better learned theÌ„ all other and if he would haue alleaged his owne authority only that had ben so folishe and diueliâ—he that it was to be reserued for Luther or some other of the priuy couÌ„sell of Antichrist Wherin then was the strife not in those two pointes which I haue named but in this onely that wheras Arrius would be tried by scriptures only and plentifully brought them out for a shew of his defence and wheras vnder the letter of the scripture he vttered his blasphemous sprit and went against the plain traditioÌ„s and lessons of the Apostells and fathers of Christ his Church therfore saieth the Councell Let old customes and maÌ„ners preuaile which is to say we alow scripture and we alleage scripture but after that sort that we must not ne will admit any thing contrary vnto the Apostolike faith receaued for as concerning your text Sir Arrius where you say The father is greater then I am And againe God made me in the beginning of his waies with such like they must be vnderstood as our â—decessors maisters and fathers haue deliuered vnto vs. neither must you bring you in neuer so many places of the old or new testameÌ„t think therfor that you may conclud a sense and meaning contrary to the old faith Away with this pride of yours submit your vnderstanding to the faith of the Churche leue of your new termes of extaÌ„tibus and non extantibus receaue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coÌ„substancialitie which word although it be not expressed in Scripture yet it is in tradition Consent and agree with the Councell of the whole world These wordes loe and such like doe expresse truly what the fathers should meane in saing Let the old customes preuaile And this being proued to be the very meaning of that worthy sentence what hath M. Iuell doon in setting it before his sermon in the first shew therof is it put there to be laughed at or to be folowed and regarded If to be laughed at the CouÌ„cell of Nice is not so simple a thing If to be folowed why are the Catholikes reproued then for defending auncient traditions and why are the heretikes honored which will haue nothing but â—he bare text onely together with their priuat comment vpon it If customes manners fashions vsages call it as you will if they must preuaile wherfore doe we all this while contend with the Protestantes vpon verities writen and vnwriten vpon traditions and vses of the Catholike Churche Euery boke almost which is of common places hath the question of Scripture and traditioÌ„ moued therin which nedeth no more to be any question you being so well acquainted M. Iuell with the Protestantes and hauing so great credit among them as they lightly can geue to such a person For at one worde you shall end the whole matter perswading them that old customes and fashions must preuaile which in my minde I thinke to be impossible but nothing is hard perchaunce to you for this is clere euen in sight the last and third communion is preferred before the second the second better estemed then the first and if a new one come furth you shall I warrant you see it plainly proued that quite against your will and against the Councell of Nice the old fashions shall not be preferred And this much hitherto I haue saied as coÌ„cerning old customes supposing and graunting that the CouÌ„cell of Nice might vse that senteÌ„ce as M. Iuell alleageth it for a generall conclusion and determination whereas in very dede those wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ar onely mentioned in the beginning of the sixt Canon as concerning one especiall matter about the prerogatiue of the sees of the Bishopp of Antioch and Alexandria and should not therfore be drawen vnto a generall sentence But we shall meet again with M. Iuell vpon this point before the end I thinke and therfore now will I turne ouer the lease and coÌ„sider his sainges and apply som answers and infer so well as I can som obiections against him VVhen so euer any ordre geuen by God is brokeÌ„ or abused the best redresse therof is to restore it againe into the state that it first was in at the begnining If you take the paines leisurly to consider the illation of this conclusion you shall perceaue the wordes of the blessed Apostle vnto S. Timothe the first epistle chapter to haue in these our daies the persons vnto whom they may and must be applied The end of the coÌ„maundemeÌ„t is charite which cometh out from a pure harte and good conscience and vnfained faithâ— from which certen men wandering a side are turned vnto vaine talke coueting to be teachers of the law not vndersâ—anding yet neither the thinges which they speake neither vpon what thinges they make affirmatioÌ„s M. Iuel here in the wordes which I haue recited maketh mention of an ordre geuen by God and of ordre broken and of redresse of the same by retorn to the first institution In whiche sainge can he tell what he speaketh or what and wherfore he affirmeth what ordre geuen by God did he talk of before to bring in the wordes thus when anye ordre geuen by God is broken c. In the third leafe he saith that S. Paule had appointed the Corinthias as touching the Sacrament that they shold all eate and drink together Doth he call this the ordre geuen by God I beleue verely that what soeuer S. Paule appointed the same did come from God as the principall gouernour of his churche But for all that there is great difference betwixt the coÌ„maundmentes expressely geuen by God ordres set by men as ministers of God For with the one kind non can dispence withowte especiall licence froÌ„ God and in the other kinde the heades of the church haue the power in ther owne handes without further question to sett and remoue plant and pull vp as they shal see it profitable for the present state of the churche Wherfore although the blessed Apostle did neuer make such ordres vpon his own head as did not agree with the will of almighty God yet properly to speak an ordre geuen by God is so to be taken that without all exception it must be kept and folowed without speciall reuelation for the
that they shal not play the wantons but hold that which he teacheth or els voluntarilie and at pleasure they agree If voluntarilie and at wil then is not he sure of an others mind which may be so often tymes chainged in euery day and howre If they say one thing bicause of one master and auctoritye let him then plainlie tell vs the name of that person his master We haue hard of Luther Zuinglius Oecolampadius Seruetus Suenk feldius of the which euery one did crake of the glorious light of the Ghospel of Christ which they did beare abrode in their lanthornes But ther light is not the light of the sonne but such as we see in great tempestes when contrary flashinges of lightening com one against an other They did not confort and quickeÌ„ by their doctâ—in â–ª but destroy and burn vp quite the grene frutes of deuotion and pretie And which then of all these is your master ruler The worde of God â—f in these dayes it be com abrode out of darcknes it cometh not without handes and tongues who then be your apostles If there be none a great maruel certenly to receaue so great a gift and not to know froÌ„ whence it cam or who brought it If there be any then must you folow your Apostles But they are all so wel and highly learned that they disdain to be any mans scholers as a certen Doctor and called a bishop perswading with one that he should read the Doctors with iudgement meaning that in deed the doctors be plainly against them except one take the place of a iudge vpon him and defyne their verdictes as it shall please the world the fleâ—sh and the diuell vsed this kind of reason to obtain his purpose for I my self ê™ he do read Luther with iudgemeÌ„t O miserable and beggerly religioÌ„ euen Luther him selue which like a morning is sayd to haue risen before the light of the ghospell for whom they blesse the Lord that in him he reueled his sâ—ne Ihâ—sus Christ os impudens yet is he to be readen with iudgmeÌ„t But whose iudgemeÌ„t The iudgmeÌ„t of the church â—row you or iudgmeÌ„t of Melanchthon Bucer Caluin or any other no no â–ª for al these are to be readeÌ„ also with iudgmeÌ„t And whose iudgement forsoth myn owne Behold then I pray you is not the Ghospell mightely spred abrode when all this while no one person liuing is found on the ProtestaÌ„teâ— side which is and must be taken for an vndouted trew preacher of the Ghospel Again suppose that I haue yet no Christendom and that gladly I wold com to the trew fayth which is the trew light of my soule as far and as mightely as it is spred abrode where yet shall I find it Let me begin at Sarum church and doth that agree in al pointes with the Quenes chappell Let me goe vnto Geneua and that church doth it agree in all articles with England froÌ„ thens bring me abrode in to Germany and shall I see the same preachinges vsed as are in other countries and cities of them which are no papistes how shall I which am not yet christened and learned distinct the Lutheran Zuinglian Anabaptist Arrian and more such sectes one from an other For the blase of the glorious light which you talke of is marred by the concurring of all these flames together Wherfor I wonder much at the vain hope of him which in these most troblesom and controuersious times would look that euery man should com to the licht of the Ghospel which he saieth is mightely spred abrode wheras in deed he him selfe which hoped for many incummynges doth not yet redely know whether he be in the right way him self or no. and can not proue to me whether this which he holdeth be the Ghospell of Christ or no or counterfaicted by som Pope or other or by som one generall Councell or other from whose handes we haue receaued it For if it folow well and if we may build here vpon oure soules health that they haue not â—aythfullie expounded vnto vs the Ghospell as easely it may folow that they haue deliuered vnto vs a false Ghospell And if they may be trusted with the keping of the Ghospell and that we nothing doubte but they haue deliuered it as they receaued it without interlining rasing blotting and corrupting of it why should we mistrust them in the expounding of the same Ghospell If they had so good conscience that hauing the testament in their keping they are beleued to haue suppressed or burned or altered no part therof shall we make them on the other side so wicked and desperate that they would expouÌ„d the same otherwise then they had receaued And if we doe stand by it plainly and openly that they wer so corrupted and blinded that they haue sensed and interpreted the scriptures most vntruly and most against the glory of God can we with owt feare receaue the testament of God and writinges of all our health â—rom them and nothing mistrust lest they haue put in and put out for their owne purpose and aduantage many thinges which God neuer vttered or which he expreslie coÌ„maunded Certainly as mightely as the talke of the worde of God and glorious light of the ghospell is spred abrode bicause of so diuers sectes which declame against the catholick and Apostolick church yet if we considre the case rightly the very crakers of that light know not for all that in what suerty of their faith they be them selues For they haue forsaken the high way and what by breaking of ceremonies what by ouerturning of monasteries what by false libertie of conscience that they may doe what they will vnder the name of the crosse of Christ and his passion they haue so crossed the wayes and broken down so many hedgis and troden downe so much good corn so many faire pastures of all pietie and deuotion that except they com back to the beginning againe they can neuer com to good end Whither be you posting Sir and please you vnto heauen you must ride then a pase for company bycause by your owne confession these nine hundred yeres and more none did euer take this way which you doe folow But where will you bayt by the way At the signe of the booke with seuen claspes which is the Ghospell Sir then I besech you what call you the city where that signe is Mary Geneua where Caluin readeth What if Geneua be destroied and Caluin burned or otherwise dead before you com thither Whither will you goe then to the signe of the Ghospel And why not to Caluins successors which may saâ—ly deliuer you the Ghospel And then Geneua being destroied and Caluin both what shall the next bayting place be at which thei may turne in which look to be saued or what shall his name be which is goodmaÌ„ of the house Certanly at this point and turning they are no more sure of their faith theÌ„ I shold be
dayes telleth How the Byshop after he hath ended his folie praier vpon the diuine altar beginneth at it to burne incense so goeth rounde about the whole church An other witnes to lett goe the liturgies or masses of S. Basile and S. Chrisostome shal be S. Ambrose which in his coÌ„templation of the comyng of the Angel vnto the highe preist Zacharie sayeth And I wold to god that whiles we inceÌ„se the altars and bring sacrifice thither the Angel shold stand by vs and geue hymself to be seen of vs. Now these testimonies M. Iuell being gathered out of the fiue huÌ„dred yeres after Christ you were not so wyse vndoubtedlye as you were bold in saying your coÌ„munion to be of that forme and fashion which the Apostles delyuered and their next folowers receiued Furthermore in the primityue church goodlye tapers and lightes were vsed how read you in the old doctors were they not If they were how be you not a shamed of the darknes which is generallie in you and your coÌ„munion If you can find no mentioÌ„ of lightes in any good auncient doctor read then S. Augustyne in his sermons vnto the people declaring what is the best kynd of vowe and vttering by that occasioÌ„ the manner of good folke in his time of whoÌ„ some did vowe oyle some wax to keep light in the night some a pall or robe c. Which although he aloweth yet these are not the best vowes sayeth he Read also Paulinus which vpon S. Felix holidaye sayeth Clara coronantur densis altaria lychnis The altars bright Are rownde I dight With lampes thick sett and light Read to be short S. Hierome and not onlie read but regard hym Read what he iudgeth of Vigilantius and read what the heretike VigilaÌ„tius iudged of churchlightes and tapers Did not he lyke a singular and blind Protestant all be it such then were not called Protestantes but knowen well inowghe by the bare name of heretikes but did not he iest tawnt at the maÌ„ner of Catholikes askyng them whi they lighted tapers at myd noon the sonne faire shinyng and askyng further whether the martyrs which dwell in heauen neede any of our tapers which tarye on earth Whose madd brayne for theis and other lyke sayinges S. Hierome noted to require some cure and remedie and emong other thinges he answereth Vigilantius with these wordes Neither Christ needed the oyntment which Marye Magdalene powred vpon hym Nor martyrs the light of tapers and yet that woman did that thing in the honor of Christ and the deuotion of her mynd ys taken and who so euer do light tapers they haue theire reward according to their faith Agayn Thorowgh all the churches of the East when the Ghospell ys a reading the tapers are lighted euen when the sonne now shyneth Not trulie to putt darknes awaie but to shew furth and declare a token of ioye and gladnes For this matter therefore M. Iuell I will leaue you vnto holie S. Hierome to see whether you and he in this â—â—ynt can agree any thing togeather and whether he can patientlie suffer you after so euident customes to the contrarie to crake that you haue browght the communion vnto that forme which it had at the begynnyng Shal I make any more exceptions against you or haue I sayd to much allreadie for your profite and credite emong the ignorant Many surelie wil think and saie vnto them selues that if my Lord Iuell preached these thinges in open pulpite he was well aduysed before what he would saye and vndoubtedlie he hath how to answer how so euer these papistes alleage the Doctors Which felowes verilie haue to greate an opinion of the man and they may seeme to offend of purpose which wil not see most manifest thinges and such which are coÌ„prehended by the owtward and carnal senses Many heresies of old were verie subtile and of much shew of vertue in so much that right lerned and good men might haue ben deceaued in them but the heresies of this tyme are for the most part all so grosse so vnreasonable so vnnatural so folish so much crakyng so litle performyng that it ys a wouÌ„der how any man of coÌ„mon sense doth preferr the new before the old religion For to note .ij. pointes more which the church obserueth as delyuered by the Apostles and which the coÌ„munioÌ„ boke hath not in it for all the bost that is made of it what honest hart can abide to here those bolde wordes that the coÌ„munioÌ„ is restored to the vse and forme of the primityue churche when he shall perceaue that praying to the Sainctes and praying for the dead which the new Ghospellers do vtterlie neglect was generallie of old obserued Is it not sayed manie tymes and oft in S. Basils masse lett vs commend our selues one an other and all owr life vnto Christ owr God hauing in memorie owr most holie and vndefiled ladie the mother of God and allwaies virgin Marie with all the Sainctes Doth he not make an expresse mention of owr ladie of S. Ihon the Baptist and of the sainct whose memorie is kept that daye in the churche sayinge QuoruÌ„ postulationibus visita nos at whose praiers and requestes visite vs Doth not Chrisostome in this article agree with Basile the catholike faith O Michael saieth he which art the cheife captaine of the heauenlie armie vnworthy we beseech the to defend vs by thy intercessions vnder the shadow of thy wynges Agayn O ye Apostles do your message vnto owr mercifull God that he may geue vnto owr sowles remission of sinnes The lyke praier he maketh in effect vnto S. Nycolas and to all the sainctes And whereas holye Sainctes and Martirs are mentioned in the rest of the masse especiallie yet thei are at the tyme of oblation for it is great honor to them to be named when their Lord ys present wheÌ„ that death ys celebrated and that dreadfull sacrifice and vnspeakable sacramentes Which was so ordinarie and common a matter that S. Augustine in few wordes sayeth It is well knowen vnto the faithfull at whatâ— place the martyrs and religiouse women or Nunnes departed are rehersed at the Sacramentes of the altar And agayne that we vse not to offer sacrifice to Martirs but that in that sacrifice which we offer vp vnto God the martirs in their place order are named Yf yow aske to what purpose the catholike and true coÌ„munion should vse the inuocation or namyng of martyrs althowgh it be argument sufficient against your coÌ„munion that it foloweth not the lyke maner which we find to haue ben receiued in the awncient churche yet to yelde much herein vnto you I say either with Chrisostome in the place forenamed in the that it is the Martirs honor to be remeÌ„bred in the presens of their lorde his pretiouse bodie Or I saie with S. Augustine applying that to our purpose speciallie which he spake generallie of all
in reasoning as your yea For although the coÌ„meÌ„dation of some person hath made you a Bishopp And by order of the church I am a simple priest yet as good the legges of a larke as the body of a kyte If we goe to craking in dede it is not good but this yet they would constraine many to do I wil yeld nomore vnto his auctoritie then reason will require Yet I may iustly crake not in my selfe but vnder the churches auctoritie and in the name of S. Cyprian and Tertullian Was that say you an abuse to carye the SacrameÌ„t home at those dayes and receaue it before other meates I vnderstand what greueth you in this example of the primitiue churche For it proueth plainly against you that euen in so nigh daies vnto Christ ther was no necessitie to receaue the Sacrament vnder both kindes And wheras the persequutioÌ„ and hatred of Christians was then so great that they could not frely meete together in any common and open place and so quietly serue God and receaue his benefices as they desired can ye blame them yf the clergie were coÌ„tent to let the Christians cary home with them that present comfort of their soule which is the body of Ihesus Christ to haue it alwaies in redinesse and to strengthen their weaknes therwithall if sodenly they were called vnto martyrdom Be you wiser then S. Cyprian and he writing not his priuate fashion and maÌ„ner which might be well inough corrected by greate counsell but writing of a certain fact of a woman which reserued the Sacrament in her chest wherby the custome of that tyme and most vndoutedlye the faith of that tyme may be gathered doe you reproue the odre of the primityue church and haue you forgotten so sone that old customes must preuaile where haue you readen in any old father or doctor or in any generall councell or how can you shew it by any treu example of the primitiue church that the carying home reseruing of the Sacrament was an abuse but let vs heare what S. Cyprian writeth in his sermoÌ„ de Lapsis He proueth Wherin I confesse he did vilye and damnablye misvse the people and coÌ„trary the church But it is to be noted that this Marcus went about to winne vnto him selfe an estimation aboue all other priestes which could not but folow when that at his coÌ„secrating the people should see the wyne turned as it were in to bloud and that the like did not appeare when other Priestes did consecrat And note that except the faith of the church in those dayes had ben that the very bloud of Christ was in the mysteries of the Christians he could neuer haue made any to reuerence hym the more for that practise but rather to haue brought him before the officers of the church and examined him saying We doe beleue that we receaue Christ onely by faith which faith goeth vp to heauen and eateth him as he sitteth at the right hand of his father but this man sheweth vs very plaine bloud in the chalice which is against our belefe And wheras this Necromanser did turne his craft to the pleasing of the people and so made bloud to appeare in the chalice it foloweth that the whole people of the church did reioyce in the bloud of Christ which thei beleued to be in the mysteries and so he craftely serued their faith an deuotion that he might winne their praise and fauor and that he might be pointed vnto with loe there goeth a good priest and a blessed man But will yow heare more abuses Som take the Sacrament for a purgation against slaunder som hang it before their brestes for a protection S. Benet sayeth he ministred the communion vnto a woman that was dead Ergo what doth folow Ergo the sacrament may be abused I graunt it may be as when wicked and false coniures doe make it a meane to binde the diuell or when heretikes or infidells tread it vnder foote or cast it in the fire or pricke it with kniues to proue whether God his worde be trew that this is his body which was deliuered for vs. But none of your premisses almost doth inferre rightly that conclusion For wherby shew you that S. Benet did abuse the Sacrament in ministring it vnto a woman that was dead All your argument is this Christ did not appoint that the Sacrament shold be hanged about ones necke or put in chest or geauen to dead women ergo these be great abuses Is this in deed good reason that what soeuer Christ hath not expressely willed that may not be vsed Sir Christ did not bid vs that if ther were not present three at the least which would receaue ther should be therfore no communion that daye Christ did not bid vs knele downe and say Lorde we doe not presume to com to this thy table trusting in our owne merites Christ did not bid vs when one chalice is supped vp to fill it again out of the whole potle or quart potte Christ did not bid vs cary home with vs the pieces of bread or cantells therof and doe what we would with it Ergo these be great abuses in the coÌ„munion boke no Sir no the truth must be tryed by other argumentes then these rhetoricall repetitions and negatiues of Christ did not appoint this ergo it is an abuse especially whereas to many doe thinke that Christ will be content with no other thinges but such onely as are writen as though the holy ghost the spirite of truth were idle in the church all this while how dare you to iudge of S. Benet his fact the like vnto which S. Gregory doth alleage for a miracle and for a notable matter S. Austen so wise and blessed a man wheras he disputeth in his boke De Ciuitate Dei of deathes which som haue vsed towardes them selues and wheras he well remembred that the precept of God was Thou shalt not kill also remembred that the church doth honor for martyrs certain which did runne into the waters and to kepe their virginitie lost their liues in this so doubtfull a case wherin the church seamed to stand against God and the precept of God to be contraried by the holye daye of the church he dared not rashely to conclud but stoode herein that the precept of God must haue his force and with what conscience and prayse those virgins drowned them selues that must be left vnto the working of God the holy ghost and not curiously serched of men for what if they did so sayeth he not deceaued as women may be but commaunded by God neither â—rring therin but obeying As of Sampson it is not lawfull for vs to thinke any other thing And we therfore sayeth he afterwardes come to the conscience by hearing but of secret thinges we take not vpon vs the Iudgement Thus Sir it did becom you to doe for asmuch as you confesse Sainct Benet for a Sainct and wheras
all foules of the aire and to be short all creatures are called vpon to praise God may you wisely now obiect and say the moone can not heare me the wild beastes be neuer the soner obedient for me the birdes will sing no louder for all me with princes of the earth what is ther to doe for me yong mâ—n and virgins old men with younglinges let them praise the name of our Lord and who made me an officer to commaund so many I will goe no further but breifly will I conclude there was neuer kind of argument more pernicious then this one to examine the deuotions and praiers of good men by the rules of worldly ciuilitye and to iest at the homlines and hartines of Catholikes when they speake to God as one frind would vnto an other familiarly or wheÌ„ they speake according to the world childishely or according to the nature of thinges absurdly Off all which poyntes yow may fynd examples in the boke of Cantica Canticorum if euer yow haue either reade them or can with al your wit vnderstand them and then to bring those sayinges before the people to be iudges therof which haue no tast almost of heauenly thinges it is most vaine and vnreasonable Besides this he dosireth God that an Angell may come and cary Christ his bodye away into heauen VVhat a fable is this that Christ should be born vpon an Angel and so caried vp away into heauen It is besides the person of him which hath ben brought vp among lerned men and for opinion of learning and grauity is called a Bishop so to dissemble and so to counterfaict the vice in making of sporte with a fable of his owne And first the Canon is not truely Englished in this parte which he iesteth at For the wordes of the Latin CanoÌ„ be these Iube haec perferri per manus Sancti Angeli tui in sublime altare tuum which is to say coÌ„maund o Lord these thinges to be brought by the handes of thy holy Angell in to thy high altar Yet M. Iuell to make more sport englisheth perferri to be caried away not to be brought or caried vp as the truth is And bicause the Canon maketh mention of the Angells handes he fableth as though Christ should be caried vpoÌ„ an Angells back or shoulders or as though the Catholike did meane that Christ should be borne vpon an Angels backe and caried vp away into heuen But what a fable is this sayeth he for soth a very folish grosse fable in deed inuented by the diuell and vttered by Melhoserus and translated in to english by M. Iuell A folish grosse fable I say bicause the church of God hath no such carnall base vnderstanding of the place But desireth God that by the ministery of Angells which wait vpon vs and his misteries he would commaund the body of his soune our Lord to be caried vp not according to the changeing of place but according to his gracious acceptation of our seruice in to his high altar which is heauen For thinketh M. Iuell that when the Angells doe cary vp good mens almes deades or their praiers or fastinges or teares or any such like in to the sight of God that they make those thinges vp in fardels and cast them vpon their backes and make hast to heaueÌ„ warde and there vndoe their packes for the worde of carying vp soundeth in the eares of a carnall man as though there were changeing of place ther about or heuines of a burden or vse of armes sholders or back or some stay vpon which the cariage might rest which members are not in Angels and yet the scripture speaketh after the fashion of men testifying our almes dedes fastinges and prayers to be caried vp before the face of God in heauen and presented before his maiesty by the ministery of Angells now if one did not vnderstand the sense of those wordes rightly it were wisedom for him to hold his peace rather then to vtter his grossenes in vnderstanding them so basely and folishelye Especiallye wheras Sainct Ambrose so blessed and lerned a doctor hath like wordes vnto these which M. Iuell contemneth saing in his boke which he made of the sacramentes VVe besech the and pray the that thou wilt receaue this oblation vp to they high altar by the handes of thy Angells as thou hast vouchsafed to receaue the giftes of thy iust seruant Abell and the sacrifice of our patriarch Abraham and that which the high priest Melchisedech offered vp vnto the. Loe Sir if it please you to shew the finenes of your witt you may find fault with Sainct Ambrose and aske of your audience more folish then your selfe what a tale is this that the oblation of the church should be borne vpon an Angell on pick packe perchaunce and so caried vp away into heauen but see the good nature of the man he confesseth his folies and saieth he would not stand so long vpon them if force draue him not ther vnto But what force trow ye I think bicause a wanton audience is most delited with iesting against other and bicause a grosse audience conceiueth thinges spoken after a carnall sort and thinketh that preacher which so doth to be a very 〈◊〉 that to serue his audience he could not leaue of so plausible a matter Therfore saieth he after he had done his worst I leaue to speake farther of the Canon geuing you occasion by these few thinges the better to iudge of the rest Which wordes I note bicause in deed as the whole CanoÌ„ might haue ben mistrusted if any certain faultes had been noted in it so when with all his power and cunning he hath spoken the worst and yet hath reproued nothing but his owne misunderstanding an imagination which he fained to be in the Canon therfor we may iudge all well of the rest when no euill is found in those pointes which he toke to be farthest from the best The â—owerth matter that remayneth to be towâ—hed is the adoration It is agreable withe the rest of their doctrine and it foloweth coÌ„sequentlye that no bodye of Christ being in the Sacrament there should be no adoration vsed at all So that the very sure way to disproue adoration were to disproue the reall presence Which bycause they can not doe against so manifest wordes of our Sauior therefor how so euer the matter of the presence doth stand yet will they assaye to take away the worshipping or adoring of Christ in the Sacrament But that is done with so light and vnfytt argumeÌ„tes that they may serue by changeing of a few wordes against all kynd of orders in the church and consequentlye of owr fayth For what is it that you say good master myne against adoratioÌ„ Christ sayeth he which knew best what owght to be done when he ordeyned and deliuered the SacrameÌ„t of hys body and bloud gaue no coÌ„maundement that any man should fall downe to
present are thei all lost and art thow thi self togeather with them condempned It was not for a man alone to compile out of bothe testamentes so manye testimonyes for the sacrament and so compile them that lyke two Cherubins the old should looke vpon the new aud the new answer the old It was not of flesh so to doe but of the spirite of God Read ouer the antempnes the respondes the versicles of that blessed daye and by the verie sound and sense of them thei declare plainlie from whence thei proceded The first respond owt of the old lawe is this The numbre of the children of Israel shall offer vp a kydd at the euening tyde of their passeouer and thei shall eate flâ—sh and vnleauened bread The versicle answering the same out of Sainct Paules epistle is this Christ our passeouer ys offered vp therefore lett vs eate in the vnleauened bread of sinceritie and veritie Againe an other respond is Helias looking back dyd see at his head a cake and rysing dyd eate and drinck and with the strength of that meate he walked vnto the hyll of God This is the respond but what is there in the new testament to answer this It foloweth owt of Sainct Iohn his Ghospell Yf any man eate of thys bread he shall lyue for euer It ys writen in Iob The men of my tabernacle haue sayd who might geue vs of his flesh that we might be satisfied and the respond is that whyles thei were at supper Christ toke bread and brake it and gaue it and sayed take ye and eate ye this is my bodie What could haue been deuysed more agreeable and comfortable Then in other partes of the seruice how playnelie ys the faith of the church in how few wordes declared and how effectuallie be the effectes of the sacrament proponed O holie feast sayeth the antempne of the later euensong in which Christ ys receaued the memorie of his passion ys repeted the mynd ys filled with grace and a pledge of the glorie to come ys geuen vnto vs. The heretykes say that we must remembre Christ his passion and that that ys the verie some of the institution of the Sacrament But they forget three partes of the whole bycause we not onlie remember his passion but we receaue hym also in deed and grace presentlie ys geuen vnto vs and a pledge of the glorie to come hereafter The church tawght them eueÌ„ that veritie which thei hold as it appereth in the praier of corpus Christi daye O God which hast left vnto vs the memorie of thi passion vnder a wonderfull sacrament but then she sayeth further Grawnt vs we besech the so to honor the holie misteries of thy body and bloud that we may daylie feele in owr selues the fruct of thi redemption So then she grawnteth the memorie of his passion but she holdeth the veritie of his bodie she pelteth not with God denying this to be his body bicause she is coÌ„maunded to do this in remembraÌ„ce of hym but she doth best remembre hym when she hath the bodie which suffered before her She calleth the sacrameÌ„t the misteries of his bodye and bloud yet she doth plainelie adore and worship his presence which is couered I may seem to be to long in my seruice but certeÌ„lie if we should coÌ„sider the marueilouse wisedome of almighty God and the multitude of misteries which by the mowth of S Thomas were vttered in that matter it were argumeÌ„t inough that it come froÌ„ God And is all this geare lost now And where as most manifest miracles haue testifyed vnto the world that our Sauyor accepteth hym and hath takeÌ„ hym in to heaueÌ„ shal the sprite of pride lyeing with one worde coÌ„dempne hym euerlastinglie ThaÌ„ked be God that euer the holiday was made in the worship of Christ his body in the sacrament for this argumeÌ„t is so euideÌ„t that bothe he which can read no letter in the boke an other which wil read no good thing the third which for honest necessarie busynes can not well intend it all yet be sufficientlie warned what to think of the ChristiaÌ„s sacrameÌ„t bicause they haue coÌ„pted it worthie of an especial holiday And wher as no text can be alleaged so plaine for adoration no not owt of this verie seruice which is for corpus Christi day but the heretykes will putt it owt of strength by spirituall and misticall vnderstanding which wordes thei vnderstand not them selues but lyke smoke vanysh awaye in their cogitatioÌ„s yet the apointing of an holydaye in honor of the sacrament ys so manifest an argument against them that they haue no other remedie but to saye Vrbanus was not auncient inowgh for them Which holye pope if he had wryten a whole boke in the prayse and honor of the sacrameÌ„t calling it as the holie doctors haue done the bread of liffe the bread of diuyne substance the bread vnited to the diuinitye the pledge of everlasting lyâ—â—e the bodie most holie pretiouse saue inestimable with an hundred other such tytles they would haue escaped by leing or denying But now what can they saye not onlie S. Vrbanus but all Christendome not onlie doe speake but commaund and proue by sensible and visible argument that the very bodie of owr Sauior is in the SacrameÌ„t and that they adore it with a proper holidaye But Christ sayeth M. Iuell and his Apostles the holie fathers in the primitiue church the doctors that folowed them and other lerned men whatsoeuer for the space of a thousand and two hundred yeares after Christ neuer heard of it Neuer will you abyde by it Yea sayeth he once agayne I saye for the space of a thowsand and two hundred yeares after Christ his ascension in to heauen this worshipping of the Sacrament was neuer knowen or practised in any place within the whole Catholyke church of Christ within the whole world Here I am at a staye I tell yow troth bycause I can not tell by which waye I might begin to answer so vehement an asseueration For were it best think I to tell hym he lyeth and to proue it or to wish hym shame onlie and to permitt the matter to the handes of God or to reason with hym as if he were present or what waye might I take I haue alleaged S. Ambrose and S. Augustyn before and if those two be not sufficient Theodoretus sayeth that the misticall signes remayn in their formar substance and figure and forme and they may be seen and felt as they were before but they are vnderstode to be those thinges which they are made and they are beleued and adored as being those thinges which they are beleued to be Euthimius also sayeth in the 64. chap. vpon S. Mathew Lett vs so doâ— in the worshipping of the misteries not onlie looking on those thinges which are sett before vs but beleuing his wordes And whereas be sayeth this is my bodie
in the Apostelles tymes all in that mistery is coÌ„mon And these so many common thinges shall one peltyng reason take away bycawse the priest alone receiueth And shall the lothsomnes to heauenly thinges in the people cawse that to be priuate which of his owne nature is and 〈◊〉 no otherwise then coÌ„mon Let som certayne Bisshopp of good will and charity cause beiâ—â—es and muttons to be kylled and all thinges prepared for open howsehold his entent beyng knowen and the tables spread the vssher with lowd voyce prouoking men to sytt downe yf none will vse the liberalitye of the good prelate maye we frelye tawnt at hym and say he kepeth no howse at all or els but a priuate table Yf a fayre common lye ioyening vnto a citye and by common agreement the cattle be lett to entre in but three distinct monethes in the yere in all the rest of the nyne monethes were it wisely reported to say this ys priuate So may one call the seas priuate where no man doth trauell and the wildernes priuate where no maÌ„ inhabiteth and the sonn priuate yf none could come into him and Christes very death priuate yf all would be infidells I or did euer any pâ—â—est forhead the lay people that they should not come to communicate are not the church dores open may not the priest be spoken with all ys not the necessary matter for the Sacrament of lyght charge hath not the church commaunded vpon the payne of synn once at the least to receaue euery yere because someels would neuer com to that table wherby she declareth her sorow that many are so rechelesse in matter of their saluation and how glad she would be to haue no occasyon of continuing her decree And the Sacrament lying so open for euery man and woman and the priest so ready and the seruice of the masse so daylye must it on Luthers name be called pryuate because none will coÌ„municate Or is the meate on the table and the gestes at the table all one and if the gestes depart will the disshes aryse with them and ys the people be singular must the masse be pryuate well yet lightely then vpon Easter day in parish churches there are no priuate masses and so those masses be owte of yowr reache Master Iuell Then put this case that at one priestes masse there were som receauers at aâ—nothers none at all both priestes vsing one boke and seruice yf he which sayeth the priuate masse as yow terme it doe naught how do yow excuse hym withwhom some communicate or yf his masse be good which hath certen to receiue with hym why shall the others be reproued which althowght he receyue alone yet he sayeth no more nor lesse then his felow doth In my mind it ys owt of reason and purpose to fynd fault with the masse because of them which here the masse and for the slowth of the people to disproue the diligence of the priest and bicause of vnwillingnes in men to distroye the mysteries and pleasure of God But now M. Iuel lest he shold seme to speke withowt authoritye he reckoneth vp the institutioÌ„ of Christ the order which S. Paul receiuyd the practyse of the primitiue church for the space of six huÌ„dred yeares And what will you proue by all this Mary sayeth he that at those daies there was a communion Well we doe graunt that in the beginnyng the people receiued with the priestes But what do yow inferr of that ergo there was no priuate masse and the priest did neuer receiue alone I deny your argumeÌ„t For these two thinges the people to receiue with the priest and a priest yet to receiue alone be not contrary but that at these dayes they may be both verifyed in one church at an Easter tyme. But I will not be so hasty with yow I graunt that at the begynning the people did coÌ„municate daylye ergo the priuate masse is naught Well Syr yf this be the fault â—t shalbe amended with me and I will neuer say masse hereafter but some shal coÌ„municate with me doth this please you and is the masse which I say in this case allowable or no I know what yow must say yf yow folow your masters that it is not allowable Truly then I may well come within yow For yf the hauing of coÌ„municantes at my masse doe not make the thing perfect neither the lacke of them shall make it vnperfect â–ª what is the masse the better yf three receyue with me No iote sayeth the heretik â–ª what is it the woâ—ser yf none will communicate In no poynt he should answer so that to haue or lack communicantes is but an accideÌ„t vnto it and may be absent either present beside the corruption of the subiect Therfor yf yow could proue that S. Clement S. Denys S. Iustyne and the rest did vse a contrary masse vnto owres yow should saye sumwhat but now yow troble your self with prouing that many did receiue with the priest in the primitiue church which no man denieth and yow inferr thervpon slenderly that priuate masse was not then vsed â–ª which nothing auayleth for more or lesse all or none to receiue at a masse it maketh so litle difference that as owr masse is nothing the better as yow will saye yf all present by should receiue in so by the like conclusion it ys nothing the worse if none doe coÌ„municate And as the goodnes or naughtines of the priest doth nothing profit or hinder the mysteries in themselues so much lesse the comming or the goyng of the people can withstand the effect of God his word and wil. Now yet althowgh I haue not to deny the testimonies of the fathers which in this part are alleaged which are not vnknowen vnto Catholikes and are regarded of them that not withstanding I wil loke vpon them and consider their faces most graue in the syght of Catholikes but not so with the Protestantes which some tymes geue reuereÌ„t and humble lokes vp towardes them and at other tymes with scoffes and disdaynes inowgh they passe lightly by them Behold now how much ys made of S. Clement whom ower Iuell putteth in the first place but at another tyme how much he will regard hym it appeareth manifestly by the prayse which he geueth to hym saying who as they saye was S. Peters scholar I am content now As who should say that Clement stand for S. Peters scholar but this I speake not vpon myne owne thinkyng so but as they say For yf I be vrged with any testimonye of that epistle of his vnto S. Iames as it hath many popissh thinges in it I will answer that I know not what felow this Clement was but as they say he was S. Peters scholar And what then say yow of hym yf a man should aske yow Then foloweth S. Dionisius an auncyent writer and as some haue thowght Disciple vnto S. Paule although the contrary may appeare by his owne wordes well yet
euery day they would come Glad to receiue them on sondayes if not thâ—n yet thrise a yere once at the least or yf the people would neuer come shall their incredulitie make voyde the truth of God And maye not a priest enter in to the most holy places of Sancta Sanctorum excâ—pt the whole parish goe in together with hym Therfore grawnting that in the primityâ—e church when all Christians lyued so honestly in their common behauior as a few doe liue in these dayes in the monasteries they receiued dayliâ— throwgh the seruentnes of ther charitie it standeth yet with good reason that if none receiue now with the priest the seruice and sacrified which was in the primitiue church should neuer the lesse continew because the not receiuyng is imputable vnto the fault of the people but the order of seruice and sacrifice hath been receiued of Christ the Apostles and their successors And so M. Iuell yow nede not to cry owt with O Gregory O Augustine O Ierome O Chrisostome O Leo O Dionisie O Anacletus O Sixtus O Paul O Christ. as though they haue deceiued yow and tawght yow schismes and dâ—â—sions for yow saye if the people receiue not ther can be no masse at all and the fornamed saye according to the state of their tyme that yf the people wil not receiue they depart and geue place To denye obstinathe that yf a priest say masse and receiue alone it may be auayleable that is an heresie to exhort and persuade that the people prepare them selues to receiue daylie that is the doctors saying and here vnto agree the Catholikes And now we are come to the place where the preacher doth most dilate hym selfe with crakyng and lying with prouoking of others and enforcyng hym self so abundanthe that one would loke that he should bring sumwhat Yet he talketh so coÌ„fusely that I can not tel wherwith to begyn som thinges which he asketh deseruing no answer other thinges which he denyeth requiring whole treatises They haue saith he herm which is the matter of the priuate masse not one father not one doctor not one alowed example of the priâ—â—â—ue church to make for them I speke not this quod he in vehemencie of sprite or heate of talke but euen as before God in the way of simplicitie and truth and therfor once agayne I say that of all the wordes of the holy Scripture they haue not one Loe one wold think that the Catholikes did maynteyn a certen thing called a priuate masse in despyte and contempt of the layetie And that this priuate masse were such a thing as maketh or marreth owr religion for euer for which yet we can alleage no Scripture no example no councell no doctor no auncyent father But shal I answer breifly the church of Christ hath and knoweth no priuate masse and therfor to what purpose is it to requyre that she should proue it And although some masses are sayed in the mornyng some before the King and his Cownsell other before the coÌ„mons some where none will receiue other where a few are prepared therunto yet the masse is not diuided among them which haue lernyng into mornyng masse and hygh masse or royall masse and low masse or common masse and priuate masse as it were the proper distinct kyndes of masse or as heritâ—kes may be essentiallye diuided into Lutherans Zuinglians Anabaptistes and such like But as there is but one naturall Soon of God Ihesus Christ which toke flessh for mankynde and one oblation was offered by him once for all so there is but that one oblation which still contineweth and but one masse Further â–ª now yf any lerned man of all owr aduersaries or yf all the lerned men that be alyue be able to bring any one sufficient sentence owt of any olde Catholike doctor or father or general CouÌ„cell or holye Scriptures or any one example of the primitiue church The sentence is very long the conclusion is that yf we can bring any proufe agaynst them in a nombre of articles which he recyteth then will he yelde and subscribe vnto vs. A Godes name then what shall we proue Eyrst quod he that there was any priuate masse in the whole world at that tyme. No there was none then neither is there any now emong the Catholikes Or that there was any communion ministred vnto the people vnder one kinde Vnto this what yf I should answer no and say that vjC yeres after Christ the people receiued vnder both kiâ—des owr Catholike fayth is in no dawnger therby and we are not rebells or traytors to the ordenance of owr Sauior and the primitiue church For in a matter indifferent the church may folow what part shall please her and this receiuing in one or both kyndes is indifferent as concerning the layetie and this is so playne that owr aduersaâ—â—es doe coÌ„fesse it The right third Elias and restorer of the Ghospell M.D. Luther in a boke of his vnto the Bohemians Bycause in deed sayth he it were goodlye to vse both kindes and Christ hath commaunded in this poynt nothing as necessary it were better to folow peace and vnitie then to striue vpon the formes and kindes of receiuyng the sacrament Thus first theÌ„ could I answer safely inowgh but I will take an other way and proue by good auctoritie of fathers examples of antiquitie that within vjC yeares after Christ the sacrameÌ„t was receiued vnder one kynd Christ owr Sauior toke bread brake it and gaue it vnto the two disciples with whom he turned in at Emaus and before he did the like with any wyne euen in the very brekyng of the bread he vanysshed owt of their syght but that bread was his body as S. Augustine and Theophilact doe testifye therfore was there receiuyng of Christ his bodye vnder one kynd in the primitiue church I trust this testymonie be auncient inowgh Likewise in the .xx. of the actes of the Aposteles S. Paule the Christians came together vpoÌ„ a sonday to breake bread but there is no mention of wine ergo they did receiue vnder one kynde Yf yow deny the brekyng of bread to be takeÌ„ in that place for the sacrameÌ„t besydes that lerned fathers do so expownd it the tyme it selfe bycause it was the next day after the Saboth which is owâ— sonday doth make it lykely the latenesse of receiuing of it is a good argument therof also Bycawse yf they had com to supper they would haue tasted therof before midnyght but at midnyght the young man Eutichus fel downe from the vpper loft where S. Paule preached or talked to them and after that the Apostle had putt them in good comfort that he was not dead then loe he ascended agayne and brake bread and tasted it and so coÌ„tynued his talke vntill the morning So that the circuÌ„stance of the day which the Christians kept holy and the vnseasonablenes of the tyme to goe to
as S. Augustine when he came from Rome in to this countrie of owrs he made not a new Englisshe seruice or Kentish rather after the nature of those quarters at which he arriued but ratheâ— vsed the Romane fasshion and language neither hath it euer ben writen or testifyed that according to the diuersitâ—â—s of speaches here in England proper seruice for euerye quarter therof was prouided But the coÌ„trarie rather doth appere that one tong was generally vsed in their masse and mattins â—uen as at these dayes there is no fault fownde or ells it is no dawngerous fault for the Welsche men Cornyschemen Northerne and Irysh to vse one order of the English church and the longer it is suffered the farther of it is still from amendyng So what cause is there why that laten seruice beyng browght into this realme by the Pope his goodnes and owr Apostle S. Augustine the same myght not coÌ„tinew throwgh the realme as it was by litle and litle subdewed vnto the ghospell of Christ. Especiallie where as in these dayes fault is fownd with the vnknowen tong which people can not vnderstand and yet the welshemen haue no welshe communyon and at those blessed and quyet tymes there was no lack fownd at all when the priest and the clergye should syng and pray by them selues and the people by them selues entend their priuate deuotion S. Paule writing to the Romaynes not a forme of seruice but a verie sermon as it were wherin he entreateth of most high and agayne most familiar matters yet he write in Greik and not Latin Which thing did he trow yow for the lack of the Latin tong no that is not trew in him which had the gift of all tonges Did he think that all the Romanes had the knowledge of Griek as well as of Latin Trulye that was for any simple man more meeter to think then for the wisedome of S. Paule Had he forgotten him self beyng allwayes of that mynde that in the coÌ„gregation he would rather speke fiue wordes that other myght be the better for them then fiue thowsande in a sâ—rawnge tong No he thowght to earnestly of the cause of Christ to forgettsuch a principall matter as this is according to the heretykes declamations And then in an epistle by twentie partes there is more cause to wryte in the vulgare tong then in a coÌ„mon prayer bycause in the seruice the quyer occupyeth the place of the people and answereth in their steede but in his epistle none were excepted but vnto all you which be at Rome welbeloued of God and faythfull grace be to yow sayth he â–ª and peace In to the quyer all dyd not come in a clompe togeather to here what the priest did reade but abowte the pulpet or other where all myght stand well inowgh to here the epistle readen And so after this sort I myght fynd twentie differencyes betwixt an order of seruice and an epistle Wherfore I wonder much that they make such a brablyng abowte the strauÌ„ge tong and requyre what aucthoritie example or reason we haue for it owt of Doctor Councell or Antiquitye It is reason auctoritye and proufe abundant for a Christian man that this or that thing hath ben done or vsed vniuersallie in the church of Christ were it vsed but for one yeare onlye bycause the church is the pyllar of truth and hath the holy ghost her teacher and gouernor for euer and neuer hath ben suffered vtterly to haue erred in all her members at one tyme. And then wheras the latin seruice in the Latin church hath been so long vsed in these contreys which vnderstode not the latin tong and also they confesse a very long vse of it yt is well inowgh proued that there is no dampnable error in the matter for what tong fownd yow M. Iuell in the English church when yow were borne or how long before had the english seruice been left vnsayed and the latin entertayned a strawnger before a cuntreye man of owr owne yf yow can bryng forth the bokes where the english common prayers were euer in the common vulgare tong and tell vs the name but of one Bishop which vsed it in his diocese yow shall make all men wonder at your inuention and yf neuer any other but latin hath ben vsed yt is authorytie and reason sufficient for all English men that the first coÌ„uertors of this land vnto the sayth did leaue the latin seruice in it nothing fearing or caring what a few fyne felowes would persuade to the contrarie after .viij. or .ix. hundred yeares continuance Then also must all prayers of necessitie be in the common tong or may a few be excepted yf yow except any one why should not the people here all and answer Amen vnto all and especiallie in the most secrete matters which haue most weight in them and in which the cause of the people is most expressed yf all of necessitie must be audiblye expressed how then doth your doctrine agree with S. Basill and S. Chrysostomes masses in the which the chief priest prayeth secretelye at the altar at certen places whiles the quyer in the meane time syngeth Or how could S. Ambrosâ— O worthy Byshop how could he standing at the alter commaund the Emperor by his archedeacon to stand without the Chauncell doores Rather he shuld haue sayd to the Emperor in his own person in owr most huÌ„ble request maye it please your most excellent wysedome and maiestye to com more nere to the altar to here the word of God which doth saue our sowles or els to coÌ„maunde the altar to be pulled downe and that a table maye com downe to your highnes the more commodiouslye to answer Amen vnto my blessing euen as it shall please your maiestie so shall it be But not so S. Ambrose not so he which moved not one â—oote from the altar but sent his archeadeacon not with supplication but with reprehension not as to an Emperor of the world but as to a common Christian saying O Emperour the inward places are appoynted for priestes onelye which others are not permitted neither to entre into neither to touche Goe furth therfore and â—arye for the receiuyng of the mysteries as others doe for purple maketh Emperours and not priestes Vnto which the Emperor answered so mekely and Christianlike that he is more to be wondered at for the ouercummyng of his passions then conquerying of barbarous nations But to my purpose it appeareth by this distinction of places in the church that the people were not suffered to here al thinges And therfor I conclud that wheras it is no necessite that all thinges be vnderstode which the priest in the church sayeth yea rather yf thys be agaynst all good order and discipline there is no necessitie that the tong should be common all to geather where the hering of the same tong must be kept secrète Or that the Bisshopp of Rome was then called an vniuersall Bisshopp or the
tyme. that ys to saye Quibus competâ—t fides ipsa cuiâ—â— sint Scripturae â–ª â— quo per quos quando quibus sit tradita disciplina qua fiunt Christiani who they are vnto whom the faith it selfe belongeth whose are the Scriptures of whom and by whom and what tyme and vnto whom the trade and instruction was geauen by which men are made Christians For where it shall appere that the much of the Christian discipline and faith is there shallbe the truth of the Scriptures and of the expositions of them and of all the Christian traditioÌ„s This haue I Englisshed more at large owt of Tertullian that it might the better be coÌ„sidered of â—he Reader whether he speaketh reason or no and whether in any disputation to be instituted or any challenge to be apoynted these articles which Tertullian specifyeth are not principallie to be debated and examined and whether this trade and manner of arguing doe serue to the mainteynyng of any stomak which ys so naturall as I may saye and so reasonable that yow can not deuyse a more indifferent To vse it therefor to myne owne comfort and others â–ª and yet not to depart from the manner of a challenge therebye to recompense owr aduersaries I saye Yf any of owr aduersaries be ablâ— to shew by any sufficient or lyklie argument and testimonie that they haue any true Christian fayth at all among them for faith cleaueth vnto authoritie which they can neuer shew for them selues c. Or that the Scriptures haue ben delyuered vnto them or that they are the right keepers of them Or yf they can tell from whom they haue receiued their Ghospell other then papistes Or by what successors from the fyrst eyther maker or cheife preacher of theire Ghospell it hath come vnto them Or at what tyme they receiued it Or yf they can shew but the fundacions onlye or proportion of some churche howse communion table communion boke or any other thing neuer so smal by which it might be gathered that a true an Apostolyke religion was extant to be seen within the six hundred yeares after Christ as voyd of ornamentes ceremonies reuerence distinction of places and dignityes Sacramentes and solemnities parteyning to Sacramentes as theirs ys These are the most best and 〈◊〉 questions for the capacitye of a sensible man and most meetest to be asked of these greate folowers of Antiquitie as they saye them selues Yf therefore any of owr aduersaries can name eyther the places or the persons where their religion stode of old tyme or from whom by 〈◊〉 descent it hath come to theyr churches and ministers I promyse fâ—â— my selfe and others allso eyther to proue their predecessors heretikes or to yeld with a good will to their succession yf they bring it downewarde from any Apostle I haue sayed And in the meaâ— while vntill theyr aunswer be deuised I will contynue in that fayth which lawfull Bisshoppes of England receiued of Sainct Augustyne a monke and owr Apostle which by the allmightie power of God conuertâ—â— owr realme from Idolatrie to Christianitie which receiued his faith of Sainct Gregorie the greate and the first of that name And Sainct Gregorie lerned it of his predecessor Pelagius the second Pelagius agayne receiued it of Benedictus the first from Benedictus then we goe vpward to loannes III. to Pelagius I. to Vigilius to Siluerius to Agapetus to Ioannes the second to Bonifacius the second to Foâ—lix the first to Ioannes I. to Hormisda to Symmachus to Anastasius the second to Gelasius to Faelix III to Simplicius to Hilarius to Leo I. to Sixtus III. to Caelestinus to Bonifacius I. to Zozimus to Innocentius to Anastatius I. to Siricius to Damasus to Faelix the second to Liberius to 〈◊〉 to Marcus to Siluester to Melchiades to Eusebius to Marcellus to Marcellinus to Caiâ—s to Eutâ—â—hiamus to Faelix I. to Dionisius to â—ixtus the second to Stephanus I. to Lucius to Cornelius to Fabianus to Antherus to Pontianus to Vrbanus to Calistus to Zepherinus to Victor to Eutherius to Soter to Anicetus to Pius to Higinus to Telesphorus to Sixtus to Alexander which was the first that apointed making of holywater which receaued thâ— Catholike faith of Euaristus which receaued it of Anacletus which receaued it of Clemens which receaued it of Sainct Peter which receaued it of Christ which is God most true and blessed for euer Amen Fare well Rom. 16. Deus autem pacis conterat Sathanam sub pedibus vestris velociter Quoniam viri S. Theologiae peritissimi Angli apud me side dignissimi perlegerunt hunc librum Iohannis Rastelli per omnia catholicum esse censent dignumque qui typis excusus à popularibus eius Prouintiae nempe Anglicanae legatus puâ—o ipsum tutò posse imprimi Ita testor Cunerus Petri de Brouwershauen Louanij Pastor S. Petri indignus .11 Nouem 1561 A Table of the cheefest matters THE occasion of the Councell of Nice Folio 6. The pride of heretikes and old wont of refusing vnwriten verities fo 9. That the new ghospellers must needer disagree emong them selues 20. The Englishe order of communion and seruice doth not folowe iust the example of Christ and his Apostles but hath in some partes more in some lesse as In takyng of bread in to their handes when they should consecrate 25 ¶ In blessing of bread In takyng the chalice lykewyse 26 The order of the Englisshe seruice agreeth not with the primityue church as Iâ— praying towardes the East 29 â—n mengling of wine and water togeather in the chalice 30 In vsing the signe of the crosse in the misteries 31 In erecting of Aultars 32 In burning of incense ibidem In lichtes and tapers 33 In praying to Sainctes 35 In praying for the soules departed 36 Of seruice in the mother tong 50. 132 Of the sacrifice of Christians 63 Of adoration 73 A generall aunswer to the skoffing of heretykes agaynst the similitudes and allusions which Catholykes haue vsed 108 Of priuate Masse 119 Of receiuing in both kyndes 228 Of the title of vniuersall Bisshope 136 Of the reall and corporall presence of Christ in the Sacrament 139 That priestes haue authoritie to offer Christ. 150 A generall aunswer to the particular questions which M. Iuell moueth 153 Folish collections and argumentes of M. Iuells Fol. 59. 64. 65. 70. 76. 82. 94. 99. 116. 121. 146. 152. 154. 155. Notable lyes of M. Iuells Fol. 23. 61. 68. 72. 86. 94. 151. 156. 158. In the Challenge Tertullians rules to be obserued in euerye disputation and challenge appoynted Fol. 173. 174. ¶ Faultes escaped in the printing Fol Fa. Linea   7. 2. 7. to establisshe and to establisâ—â—â— 8. 1. 20. sayed saie 16. 2. 5. gaue it gaue without 〈◊〉 26. 1. 13. lockyng lockyng â— 35. 2. 26 in the put it out  40 1. 11. great greater lb. 1. 17. odre order 43. 1. 19. coniures coniurers 53. 1. 26. hartis not hart is not 56