emong honest studies so for to abuse the ignorance of the vnlerned and vnstedfast people that they should think nothing els to be in the sacrifice and oblation of the Catholikes but an obseruation of a strange tong lynen cloth altar of stone chalice of gold or other such matters Although I would not suffer a suspect person to cutt my heare and would not trust hym with paring of my nailes and no man that wyse is permitteth his enemie to doe with the makyng of his apparell or the prescribyng of a diete and order vnto hym yet the life it selfe ys an other thing then heare nayle apparell or diete and the heretike hath not to meddle with the behauyors and ceremonies of Catholikes althowgh the life of owr sowle consisteth not in them but in the holie and relieuing Sacramentes What should we doe by M. Iuells pryuie and wise counsell if we did putt awaie for his pleasur the ceremonies which offend his ghostlie spirite should we haue nothing to putt the bread and wyne vpoÌ„ that he findeth so great fault with an altar surelie what so euer matter the altar had ben made of good men would haue sone applied some one text or other to that purpose He hath a spite against the golden chalice shold we drink then without a cupp what so euer metall the chalice had ben made of great scholars would haue shewed some place or other seruing for it And no doubt the thinges them selues were first vsed for some good cause and reason not expressed in writing perchaunse but left in tradition which being not alwaies knowen and manifest vnto all lerned men they vpon the confidence of the trueth and holines which is in the churche and also vpon this principle that nothing is to be condempned which serueth vnto charitie added a probable and likelie reason which shold make for the ceremonie receiued And whereas without any reason alleaged euery tradition ys to be continued why should it be so much the worser bycause a reason is inuented for it There ys no principall part of a man of whose fasshion situation or manner the philosophers did not either geue the reason or seek after it at the lest As why the eyes be placed on high why there be two of them one tong seruyng vs why the fingers be so manye why the thumbe so thick and short why the braine so colde sett in the head why the hart so hott placed in the middle and so fuâ—the in the rest Yet I am sure they stode not by God when he made the world that bycause of the Ergo which they had concluded God should make that part of his creature which should agree with their reason As in example the hart 〈◊〉 hott and some colde thing must be inuented to asswage the feruentnes of it ergo sett the colde braine directlie ouer it I thinke not that any man dyd at the begynnyng make this reason and that therefore God dyd answer hym with yow say well gentle philosopher it shall be so as yowr ergo concludeth But God most wyselie and agreablie hath sett euerye part of vs in his order of which has doing there be causes and reasons more then any man can tâ—ll vpon the inventing and serching of which he hath sett those occupyed which will studie naturall philosophie and consider the workes of wysedome Not so yett that when any man hath geauen a proper and probable cause of the makyng or disponing of any creature that cause which the man inventeth should be termed the occasion and cause of that creature But this doth folowe that God ys a wonderfull wysedome which allthowgh no man should fynd fault with his doinges but take them as he hath apoynted hath prouided yet that such good reason should be seen in all his workinges that he must be not onlie stubburne but also folish which would striue and murmur against them And so I think for the ceremonies of all kindes which are vsed in the church of which a great number haue come from the verie Apostles and the rest haue ben apoynted by them which had Apostolike authoritye These ceremonies then once receyued of the Catholykes were kept of them for obedience sake which knew not the reason and occasion of them Then loe the lerned men hauyng good iudgemente and leisure and knowing that nothing hath ben rasshelye alowed in the vniuersall Church of the Catholikes eyther receyued or inuented as God should putt in their mindes a probable cause of the churches ceremonyes and traditions and the posteritye also woulde perchaunse increase theyr forefathers godlye inuentions so that at this day of one ceremonie of the churche yow may haue three or fower deuoute causes wherin we must not make folysh argumentes of this sayeth Durand ergo this was the verye fundation of the ceremonie And now lett euerie man so worke abowt the reason of it as he may gather most vantage and profitt to the sturring vpp of his deuotion Christ was buried in a shroude of lynen cloth ergo the corporall must be made of fine lynen This argument may be found in Siluester quod master Iuell Ergo before this argument and before the tyme of Siluester was not the corporall of lynen yeas S. Bede an auncient father testifieth that holie Sixtus long before his tyme did make that order that the sacrifice of the altar should not be exequated neither on silk neither on colored cloth but cleane white lynen onlie Againe Babilon ys a cupp of Gold in my hand saieth the Lord ergo the chalice must be of siluer or gold This reason master Iuell testeth at as the argument of master William Durand But were chalices of gold neuer vsed before Durant made that reason or application yeas PrudeÌ„tius aboue .xij. hundred yeares past speaketh expreshe of golden chalices which the Emperor would haue takeÌ„ from the Christians VVhen Virgill sayeth Cum faciam vitula he vsed facere for sacrificare ergo hoc facite in meâ— memoriaÌ„ ys meant sacrifice this in remembrance of me May we thank Virgil then for owr sacrifice And except that verse had ben espyed would there haue ben no priesthode at all or proper sacrifices of the Christians And yet in the verie scriptures themselues facere ys vsed for sacrificare as in the .xiij. Chapiter of Iudges I beseche the sayeth Manue to the Angell that thow willt yelde to my requestes faciamus tibi hoedum de capris and that we may offer vpp vnto the a kydd of the gotes But what neede I to speake further in this matter The truth ys verie plaine that the thinges themselues were vsed before the reasons of Siluester and Durand were alleaged And therefore it is a plaine lye to imagin that their reasons were the fundations of our ceremonies and orders as who should saye before Durand and Siluesters dayes thei were neuer invented And therefore once to make an end of this place these nice felowes
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
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
heade of the vniuersall church I would to God that this question of the heade of the church of Christ were throughlie knowen it would stop a great sorte of hastye preachers and ignorant which think them selues able to do much by cause they can speak in a matter indifferent probablye as communion vnder bothe kyndes seruice in the vulgare tong and such like But to this question of M. Iuells I answer askyng him first whether any prince of that tyme of which he speaketh did beare the title of defendor of the faith and if neither Constantinus neither Theodosius neither any Christian good Emperor were precisely then so called shall it folow that one may take that title from the kinges of England Many thinges may trulye be verifyed of certen persons which yet they doe refuse not as vnagreyng with their dignitie but as vnapt for keepyng their humilitie As S. Peter S. Paule S. Iames and Iohn with all the rest of the blessed Apostles were the lightes of the world and rulers of the earth and coÌ„querors of all power which would sett it selfe against Christ and they dyd not obserue that stile in their writynges neither any of their disciples after them which also were lightes and gouernors of the world Further it ys to be considered how this worde vniuersall Bisshopp is to be taken For yf yow meane vniuersall Bisshopp that besydes hym there is no other in all the world but that he is one for all as the word importeth then also at these daâ—es there is no vniuersall Bishop But yf he be called vniuersall which among all Bishoppes is the chiefest and one ouer all so ys there and must be one vniuersall Bisshopp in the church of Christ. First then I answer that yf none were called vniuersal Bishop vjC yeares after Christ yet the lack or not geauyng of that title doth not proue that there was no such thyng or no supreame heade ouer the church And further I saye that also in these dayes there is no vniuersall Bishop yf we take the worde after som one fasshyon For in S. Gregorye his tyme of which place M. Iuel in his sermons doth oft triumph the Bishop of Constantinople forgetting the humilitie of Christ owr Sauyor did much couet to be called vniuersall Bishop presuming that sith he was Bishopp of the same citie where the Emperour then dwelt which was onlye Emperour of all that hys name for that place might lykewise with this gloriouse title of vniuersall Bishop be right well adorned against whom S. Gregorie did write and speake ernestlye coÌ„dempning the desyre of that gloriouse title grownding his argument vpon the signification of this worde vniuersall Bicause saith he in the epistle vnto Ihon Bishopp of Constantinople one should seeme to take away the glory of Bisshoprickâ—s froÌ„ all the rest of his brothers which would challenge vnto hym selfe to be called the vniuersall Bishop Trew it is therfor that there is no Bishop vniuersall in that forte as who should say he were onelie a Bishopp but lyke as 〈◊〉 the tyme of the old lawe not onlye Moyses had the grace of gouerning and prophecyeing but seuentie elders of the people of Israel had imparted vnto them of his spirite and dignitie and lyke as Moyses lost nothing of his perfection for all the dispensing of some of his graces emongâ—â— certen of the elder and worthier so the Pope ys not so singular but that he hath felow Bishoppes to take part of his functioÌ„ and for all the multitude of his felowes in office he continueth in his supremacie as a Moysâ—s aboue the septuagintes And so onlye he hath not al the spirite of God which for the profit of the body is distributed in to sundrie membres and none yet ys equall vnto hym in superioritie of gouernement bycause in euerye seemelie bodie one part ys higher then all the rest Agayne S. Gregorie which was a most blessed Bishopp myghte and did iustely fynd fault with Iohn of Constantinople bicause of his prowd enterprise although it were grauÌ„ted that the title vniuersal myght haue been verified in any one Bishop So in one sense which I haue spoken of I grawnte that there was neuer and that now there is none which is an vniuersall Bishopp But yet yf we vnderstand an vniuersal Bishop so that emong Bisshoppes there must be one senior vnto all the rest and eldest brother of all vnder whose correction they shall eche one enioye their priuileges which the â—heife father and ruler hath appointed in this sense I will proue that there was an vniuersall Bishopp euer in the church of Christ. S. Anacletus in his second epistle This holye and Apostolike church of Rome sayeth he hath the primacie and preemiineÌ„ciâ— ouer all other churches and ouer the whole stock of Christ not by the Aposteâ—s but from owr Lorde owr Sauior hym selfe as he saide hym selfe vnto S. Peter thow art Peter and vpon this rocke this Peter I will buyld my churche Also S. Cipryan declaring the returne of certen schismatikes vnto the faith prayseth much those wordes of theirs where they sayde VVe knowe that Cornelius is sett vp by almyghtye God and Christ owr Lorde Bishop of the most holye Catholike church And after a litle space VVe are not ignorâ—nt saye they that there must be one God one Christ owr Lorde whom we haue confessed and one Bishop in the catholike church The same blessed doctor also in an epistle vnto S. Cornelius sayth that heresies haue rysen of no other cause but that the priest of God is not obeyed and one priest in the church to iudge as vicar of Christ is not râ—garded or thowght vpon Then Sainct Ambrose wheras the whole world is godes sayth he yet the church is called his house of the which Damasus is at this day rector and gouernour Further yet S. Augustine in diuers places epist. 106. epist. 93. lib. de vtilitate credendi calleth Rome Sedem Apostolicam and what is a seat Apostolike but that place which may plant and pull vp and sett and lett and hath his power ouer the whole world S. Ciâ—â—ll also As Christ sayeth he hath receiued of his father the scepter and rule of the church of gentiles which came owt of Israell a capitayne and duke ouer all principates and powers ouer all that which so euer is so that all thinges doe bowe downe vnto hym so Christ hath committed most fullye vnto Peter and to no other then Peter that which fullye is his and to hym alone he hath geuen it And to make an end S. Gregory hym selfe euen in that epistle where he speaketh agaynst the pryde of hym which would be called after a new fashion vniuersall Bishopp It is clere sayth he vnto all them which know the Ghospell that the charge of the whole church was committed by the voyce of owr Lordâ— vnto holie S. Peter and chief Apostle emong all the Aposteles and yet
Martirs that the Christen people doe keepe the memories and commemoration of Martirs with a religiouse and deuoute solemnitie bothe to stir vp in them selues a folowing of them and also to be made partakers of their merites and to be holpen by their praiers But the practise of the primityue Church beinge euydent althowgh the cause of it were not knowen whi vse yow not in yowr communion an ordinarie inuocation of holie sainctes Now if in all other thinges no oddes betweene yow and the true church might be espied yet the praying for the dead was in the primityue church so laudable and in yowr religion it ys so hated that except before iudgemeÌ„t be geauen yow alter in that poynt yowr communion no reason can beare it to be Apostolike Consider by your selues S. Basiles and S. Chrisostomes masses whether peculiar and proper mention of the dead be not made in them to obtaine God his mercie for them Remember that S. Augustine desireth his brothers and fathers tho priestes which should reade of the death of his mother to pray for her at the altar And if you will be loth to turne to these places and to consider them accordinglie I will pardon you of that labor trusting that one testymonie will be sufficient vnto you which seeke nothing but trueth and are readie to folowe better councell The testymonie is Sainct Chrisostomes It hath not ben decreed for nought by the Apostles sayeth he that in the celebration of the venerable misteries a memorie should be made of them which haue departed hense For they knew that much vantage and profite did come herebie vnto them c. So manie poyntes therefore considered which we find vsed in the primityue churche and which we lament to see contemned in your vpstart church can you for shame of the world either not folow that if you know the state of it or if you doe know litle of it so boldlie compare your selues with it You say that whithout exception and authoritie to the contrarie you haue the same order and fasshion which was practised in the auncient church thorough Christendome and I doe shew you now half a skore of iust exceptions of noe small maters or hard to find but great and easie to be perceiued Who therefore might in this place and vantage against yow geue for God his sake which is trueth a iust and free sentence betweene vs and you Who might graunt forth inquisitors and Iudges to sitt vpon it which of vs two doth folowe the church and which of vs two doth belie her how long is it that men halt on both sides If our Lord be the God folow hym if Baal be folowe hym If Iuell say trueth lett the Catholikes contynue in their infamie if the Catholikes proue hym a lier goe vpright and halt not with a false legg This coÌ„munion of yowrs M. Iuell is no more lyke the masse office or seruice which the Catholikes vsed in the first fyue hundred yeares after Christ then a fowre crabb is lyke a sweete orenge But as some man might folishlie say of an other he is lyke King Arture the famouse bycause he sitteth at a rownd table or hath perchaunse some part of a gesture which as he hath readen in Chronicles becummed King Arture verie well whereas in all kynd of manlines he is more neerer a ducke then a duke so that I may be quietlie suffered to coÌ„pare thinges simple and temporall with those great matters and euerlasting these obscure Protestantes bycause they presume all of them to receiue vnder both kyndes as Christ did vnto his Apostles onely deliuer them both as teaching them how to celebrate that daylie sacrifice and bicause they will not receaue except they be a company of them together loe say they we be the folowers of Christ and his Apostles and of the primitiue church as far as fiue hundred yeres goe for there we leaue them and we haue the light of the Ghospell after so long a night of nine hundred yeres and more and our ordre of the holy communion is the same which Christ deliuered o good brothers and the Apostles receaued and the Doctors and Fathers continewed without any exception which can be made to the contrary Wheras in deede you may see in how many and how principall thinges they forsake quite the true ordre of the primitiue church But shall they be so suffered for euer True it is the Sacrament is an holy thing the ordinance of Christ the mystery of our saluation Yet is there nothing so good no ordinance so holy no mystery so heauenly but through the foly andx frowardnes of man it may be abused From this place forward many leafes together he proueth that thinges may be abused and reckoneth vp certein abuses which haue chaunced about the SacrameÌ„tes and if I take him â—ardie but in one he must be gilty in all bicause he alleageth all with like faith and integritie and willeth him selfe to be takeÌ„ as he is if he be found ouercom but in one thing onely First then as concerning those which did baptise the dead they ar well reproued in the third CouÌ„cel of Carthage the sixt canon But here by the way I note one great vnreasonablenes in those men which at their pleasure to serue their turne doe alleage Councells and will not yet obey the canons of the same Councells The 17. canon of this very Councell of Carthage forbeddeth that no strange women that is to say none but either mother grandmother Aunt by the father or mothers side sisters and brothers or sisters doughters either such as wer of household before they toke ordres but besides these none should dwell together with the cleargie And now priestes doe take not onely strangers to their household seruaÌ„tes but also to their chambre and bed felowes The .27 CanoÌ„ coÌ„maundeth water and wine both to be vsed in the sacrifice The .36 forbeddeth vtterly that any priest shold coÌ„secrat holy oyle for that was reserued to the Bishop only with whose leaue the priest might coÌ„secrat virgins But in these quarters of the world nother water in sacrifice nother oyle nother virginitie with coÌ„secration therof is alowed of the ProtestaÌ„tes Reason truly it is to take a mans whole tale and not to mangle an auncient CouÌ„cell Which Councel if they do not creditt why then doe they bring the testimony of that Councell for profe of their purpose against which they bere false witnesse that it is not to be folowed But to let this matter to passe A great abuse is attributed vnto Tertullian and Sainct CypriaÌ„ his tyme a thousand foure hundred yeres agoe that the Christians toke the Sacrament home with them This was â—aieth M. Iuell an abuse and therfore it was broken But who did break it tell vs It was broken saieth he and how doe ye proue this to be an abuse it was an abuse saieth he And I say it was not and why not my nay as good
one to interpret and expound them wheras daily seruice is and may be well done of more then two or three skore Again by their interpretation of speaking in tongues all seruice must be in the mother tongue and women thereat may sing But S. Paule doth so take speaking with tongues that he sayeth let women hold their tongues in the church One thing they might say with good reason that the Epistle and Ghospell which are appointed for the instruction of the people might be readen in the mother tongue if they were first well translated And yet also euen by Sainct Paule if the priest were able to expound it afterwardes he might read it in the masse time in an vnknowen tongue to the common people For S. Paule doth not forbid to speake with tongues so that one be present which can expound them Ergo say they when none doth expounde it ther is a great fault committed Goe to let me graunt that all is not so exact but that heretikes may peeke a quarell Who shall amend that which is not well or who hath made you controllers in the howse of God why doe ye not first make a priuy exposition of your conceit vnto the officers why doe ye not then cast your heades together and make a most humble supplication why goe not you to Rome and confer with Peters successor as Paule aâ—â—ended to Ierusalem to Peter and the rest Why doe ye not pray to God that he will helpe when no peaceable request can obteine And if God for som cause knowen to him self should differ his help must you take the sword into your handes or vsurp the auctoritye of Christ his church and make your selues leutenants vnder God And yet it is no greater fault to read the Ghospell in Latin vnto English men then to read the same in English vnto Welshmen But you will prouide hereafter that Welshmen may haue iâ— in the mother tongue or cause them to learne English How say you then to Irishe men Northen men and Cornishmen Ther is no remedie but euery spech must haue a boke of seruice in ther proper mother tongue But yet in the meane time doe those quarters which obey the Kinges of England and vnderstand not the Englishe tongue lacke the frute of their deuotion whiles they be at seruice And shall we make folish coÌ„plaintes and exclamations that the poore welshmen doe lacke the liuely worde of God that S. Paules will is broken that the order of the primitiue church is neglected and so furth as far as our rhetorike will serue vs bycause they vnderstand not what the priest sayeth Let it be an abuse that the people three yeres sence did not vnderstand the Ghospell but onely stode vp at it and bowed their knee at the name of Ihesus and did conceaue wonderfull high thinges to be vnderneth the Latin spech and honored God in their hartes How much better is it now I pray you when the simple folke and those which are of the old making vnderstand the sentences but by halfes and either for lacke of attention or dulnes of hearing or smalnes of voice in the reader doe beare very litle away and when those of the new making doe herken to mainteine talke there vpon or to appose the priest or to iudge the priest or condemne the church of God or to glorye in their knowledge deceauing them selues and wening that they be able to expounde the Scriptures which are not able for lack of humilitye to heare them onely as yet Charitie without science is more to be alowed then science by which charitie is greatly confounded Yet for all this let the epistle and the Ghospell be in the mother tongue what hath M. Iuell to doe with the Canon In which the priest doth as Sainct Chrisostom sayeth stand before God as a suter for all the whole worlde For whom the people should pray that his seruice for them might be acceptable and that he may haue good successe What if they vnderstand not his spech all that while The quire according to the Latine and Greke church is occupied in singing the angelicall hymne of Sanctus Sanctus Sanctus Whiles the priest prayeth softly and closely at the altar the laitye were to be taught to loke for the consecrating of that body which was borne circumcided presented with fast debated scorged torne cruciâ—ied raised vp and which at lenghth ascended into heauen for their sakes And that presence of Christ once beleued they shold nede no English tongue or sermon for that tyme to bring hym vnto theyr remembraunce whom presentlye they know by the infallyble fayth of the church to be vpon the altar What nedeth then any English at this point yf one might speak with tongues of men and Angells yet at the presence of those mysteries al tongues are to like And therfore good men forsake theyr tongues and goe to their hart and there speake they after a more excellent sort then Latinistes Grecians or Hebricians can doe Which spech of hart which soundeth in the eares of God almighty good people had most of all when they were lest busied with the spech of bodely tongues with which they vttered mysteries and thankes and vowes and loues and complaintes and requestes and all heauenly desiâ—es and deuotions Out of the pulpet they lerned theyr faythâ— out of the church they talked of God in the chauncell they appointed priestes and clerkes to prayse God and to pray for them at the altar there stode the priest alone and there was theyr Sauior and ours ready for them And after this sort seruice being appointed there remained for them consideration of the thinges which were by externall signes declared The true religion consisteth not in tongues which tongues are necessarye for learning of the faith but faith ones receaued and taken in the hart the most perfect way afterwards of seruing God is to consider in our mindes the greatnes of his benefites which we comprehend by faith And by this reason one plaine picture of the passion of Christ shall gene more deuotioÌ„ vnto him which alredy is faythfull then a most eloquent learned sermon of M. Iuell him selfe Bicause the end of the sermon is to leaue in my hart and mind a picture of Christ and the beginning of a picture is the Image of that which I haue printed in my conceuing so that I may say where a preacher endeth there beginneth a painter and hearing of sermons is for those which are to be instructed and beholdinges of externall signes and pictures is for them which loue in silence and closenes to practise their beleife Wherfor ther is no cause to haue the Canon of the masse in Englishe but cause ther is why the lay people should be instructed what to think in time of the Canon And again I say it is no greate matter to heare what is therin saied but the only matter is to beleue that which therin is done And as at the
euen according vnto them which thowght good that the sacrament be worshipped vnder this coÌ„dition if consecration were performed But according to the truth there is no daunger at all As I wil proue which yet neadeth not because dauÌ„ger or daunger not adoration ys due vnto the host trulye coÌ„secrated yet for the more plaines I will shew the people to be safe without all question for the vulgar and true Catholykes allthowgh vnskilfull in knowledg yet stedfast in faith when thei beleue once that our Sauyor left his bodie vnto his welbeloued church in forme of bread and gaue the power vnto priestes of consecrating the same his bodie or if the people be not able to make such distinction yet if they beleue what so euer the church teacheth and if they agree to the ordinances of her then loe they in hearing of masse and adoring the Sacrament are not bound to make serch of the intention of the priest but vnder this faith that all is well done in the Catholyke church and that Christ is to be worshipped vnder forme of bread their deuotion is harmeles vnto them and acceptable vnto God If thy eye be simple sayeth owr Sauior all thy whole bodye is lightsome and therfor the intentioÌ„ of the people being good directed vnto that first veritie that Christ our Sauior hath left his bodie vnto vs in forme of bread what so euer knauerie or dyuelishnes be wrought of man in some particular host it hurteth not the pietie of the good and denote people And god which is the sercher of the hartes doth receaue vnto him selfe that honor which they haue apointed for him in the SacrameÌ„t For they see the priest to reuest hym selfe to goe to the altar to make crosses and signes to kneele downe to shew vnto them the Sacrament they see the forme of bread and what shold they do then but worship the SacrameÌ„t Except perchauÌ„ce any man wil require more then a man his knowledge in a man For I wold aske the question of that scrupulouse conscience which feareth where no cause of feare is and say to hym Good felow why doest thow not kneele doune at sacring and worship the body of Christ It appeareth by thy plain countenance and apparel that thow fearest not hurting of thy knee or breaking of thy hose as some strayt pointed gentilmen do leane vnto a pillar of the church for such lyke causes but some ernest matter there is which moueth the â–ª Yea for sothe Sir for and if it please you a litle to come a side I heard a preacher once say that some priestes do mock the people and do not coÌ„secrate the bread And theÌ„ if there be no coÌ„secration I heard the same preacher say there is no adoration due vnto it which thing he also proued owt of I can not tell what old doctors lerned mens bokes If I were therfor sure that the priest doth coÌ„secrate I wold then trulie worship my maker How then wilt thow be sure hath he not vestmeÌ„tes vpoÌ„ hym is he not at the altar doth he not al thinges as good priestes shold do Yes but I wold know his inteÌ„t and meaning by his owne word Why wold his worde quiet the or might not he thinke one think and speak an other Mary therefor as the preacher noted it were good neuer to worship Christ in the Sacrament for feare least thorough the priest his dissimulatioÌ„ I shold haue nothing els there but bread and so commit idolatrie Nay good felow that was not the wysest preacher that euer thow hast heard because sure I am thow honorest they father and mother with all obedience and seruice if they be a lyue and with thy dailye praier if they be departed but art thow sure that they are thy father and mother which are sayd to be what discretion hadest thow before thow were begotten how sayest thow then if that preacher shall rule the not onlie not thow thy selfe but no man at all shall worshipp any man or woman for father or mother Bycause we are not otherwyse sure of them but that we beleue the whole parishe which doth testifie it And then if authoritie shall preuaile the whole world testifyeth that in the masse tyme Christ is present in forme of bread so that thow needest not to make any more question hereof then whether thy father be thy father or no. And this I speak to declare that as long as we be in the world we should seeke for no further profe of thinges than may be gathered of heering seeing and other senses And therefor perceauing by all externall signes that any priest at masse doth as the church hath appoynted I should not desyre to creepe in to his bosome and to withstaÌ„d or withhold the worshipping of the Sacrament which the church teacheth me vntill I know the priest his thowght and intention Well Sir yet â–ª would the felow saye albeit I must beleue that in the Sacrament Christ his bodie is present and sould require no further profe thereof then the authoritye of Christ and his church yet me thinketh the case with vs poore people is harde when we worship Christ in the SacrameÌ„t if he be not in the SacrameÌ„t because of the leudenâ—â— of the priest which made no consecration â–ª No no good felowe 〈◊〉 harme is done at all vnto the. For suppose this which is possible inowght that there werâ— one so lyke thy owne father that 〈◊〉 could not be discerned which of the two were thy true father in dâ—â—d Yf thow shouldest honor the counterfayte thinkyng hym to be thy true father might thy naturall father trowest thow iustlye be offended there withall or bicause thou couldest not haue any certayn marke in this doubtefull case wouldest thow honor no father at all They which stand behind a pillar in the church or behind their neighbours backes or which at the tyme of eleuatioÌ„ looke downe vpon the grownd doe not they worshipp if theyr mynd be good Christ in the SacrameÌ„t And yet they behold not that host which is present ne bind themselues vnto those singular formes whiche they myght behold for the looking vp but simplie and plainely they worship the true bodye of Christ which is vnder the forme of visible bread when it is rightly consecrated as they take the host vppon theyr parish church to be And if it be otherwise it is a pryuate and deadlye synn of the priest and a particular error of theires nothing hurting or letting the proper obiect and staie of their fayth vnto which their deuotion ys caryed And to lett hym goe now with whom I seemed to talke all this whyle and to returne vnto M. Iuell the lerned men dyd in deed make obiection as thowgh there might be dawnger in worshypping of an host vnconsecrated And therefor sayeth Master Iuell they gaue warning of it whichâ— wordes import so much as if the scholemen should saye take heede good people what yow
doe yow may be poysoned the host may chaunse not to be consecrated and then there is dawnger of idolatrie And so the people should be dimissed with scruple of conscience as M. Iuell vnderstandeth the scholemen which is nothing so â–ª for the conclusion of scholes and answer vnto that obiection which Master Iuell alleageth ys that the people are withowt all daunger in so much that the opinion of worshypping the Sacrament vnder a condition ys refused of the best lerned Now as concerning Duns and Durand Master Iuell reporteth of them by these wordes That they thowght it best to remoue away the bread and to bring in transubstantiation for it were remayned the substance of 〈…〉 and how 〈◊〉 vnto 〈◊〉 What is he which â—â—â—ring 〈◊〉 wordes and knowing neither the places where Dunâ— and Durand say 〈◊〉 or any good lernyng besides wolâ— not 〈…〉 Duns and Durand dyd so cast their heades to geather as thowgh they were able to bring thâ—â—â— opinions in to the articles of owr Crede and as thowgh transubstantiation were inuented and authorised by them and not rather coÌ„firmed by the whole church of Christ. It ys a shamefull kynd of lyeing when the true orderers of Christ his church shall be suppressed with silens and when the veâ—â—tyes of the Catholyke faith shall be attributed vnto the disputatioâ— of â—â—holemen Sainct Thomas indeed hath this argument that it ys agaynst the worshipping of the Sacrament if any creaâ—ed substance which may not be worshipped with godlie honor should be there ergo sayeth he no substance of bread remaineth Agaynst which reason of his Duns and Durand both doe argue verie busilie and they doe think that the substance of bread might be graunted to remain and yet the bodye of Christ might be worshipped in the Sacrament withowt all daunger of Idolatrie Therefor M. Iuell as cunnyng as he maketh hym selfe in Duns and DuraÌ„d doth so far and fowlâ—e goe â—â—de of theyr meanyng and opinion that they argued the plaine contrarie vnto that which he reporteth of them For whereas he interpreteth then sayinges after thiâ— manner that for auâ—yding of idolatrie in the Sacrament the substance of bread must be remoued they reason a playne contrarie way â–ª and argue their obedience vnto the church allwayes reserued that for all the remayning of â—read yet the bodie of Christ might be in the Sacrament and withowt daunger honored But they speak therein lyke scholemen and also lyke aduersaries of Sainct Thomas whose argumentes â–ª whiles they discussed to the vttermost â–ª they haue fallen some tymes in to the suspition either of enuie or curiositie And see agayne how litle it hangeth togeather that which M. Iuell would father vpon them Yf there be any substance of bread in the Sacrament sayeth master Iuell in his coÌ„mentarie vpon Duns and Durand there must be daunger of idolatrie ergo by transubstantiation lett vs take the substance of bread awaye and then will all thinges be safe and suâ—e and the people shall be cleane voyde of ieopardie But how can this sense and conclusion seeme agreable to a schole man For if as M. Iuell hath tolde vs owt of theire writinges there be daunger of Idolatrie when consecration ys omitted how much hath Duns holpen the people by bringing in of transubstantiation where as the substance of breade neuer so much taken away yet there may lacke consecration and that failing as master Iuell weeneth idolatrie may be committed and Duns and Durand should misse of their purpose for which they deuysed transsubstantiation Wherefore I wonder at the libertie which master Iuell taketh vpon hym in makyng as pleaseth hym free reportes vpon the lerned as thowgh they were easie to be vnderstanded or he had euer great mynd to read them or as thowgh his report were of such authoritie that as he sayeth so it must be in them Now as concerning Sainct Thomas which proueth that no bread doth remaine in the Sacrament bycause godlye honor ys geuen vnto it the authoritie and present practise of the church dyd moue hym thereunto As though he should saye on this wise The church doth geue godlie honor vnto that which ys vnder the formes of bread and wyne but no godlye honor ys due vnto anye pure creature ergo except the churche should committ Idolatrie which ys impossible no other substance besides the body of Christ can be conteined in the Sacrament In which his conclusion the honor which the church gaue to the Sacrament was sufficient vnto hym to inferr that no bread remayned and not his desire to haue the Sacrament worshipped was the motyue and occation to inuent that no bread remayned For to speake the trueth the scholemen as they were for the greater part men of excellent witt and holynes so thorowghe the ghift of vnderstanding and cumpassing weightie matters they went verie farr in serching owt the treasures of all diuinitie and yet thorowgh the grace of holynes which qualified their deepe inuentions they allwayes submitted their conclusions vnto the authoritie of the Catholyke church In so much that if a thowsand Dunces and Durandes shold so decide this question and matter as master Iuell reporteth of them yet needeth not the Catholyke for that cause to be trobled or the heretyke crake of anye victorie agaynst the practyse and faith of the churche But lett vs behold how master Iuell plaieth the schole man and vttereth such an insight in the Sacrament as the greatest doctors for subtilitye haue neuer marked throwgh their dulnes For vpon this which he supposeth Duns and Durand to saye the Sacrament ys to be worshipped ergo no bread must be remayning he inferreth a contrarie conclusion as that there ys bread remayning ergo it must not be worshipped Wherein both the argument concludeth not if he will folow Duns and Durand and the formar proposition ys hereticall if he would submitt his vnderstanding vnto the Catholyke church The argument I saye and the consequence ys nawght bycause for soth by his doctors Duns and Durand the schole men for all the substance of bread remainyng yet might the SacrameÌ„t be adored and worshipped But that is one doctors opinion Then also his antedent ys false because the church hath so receiued and tawght vs that the substance of bread ys clean conuerted And as concernyng master Iuell his profes of his antecedent where as he alleageth Sainct Augustyne in a sermon of his ad insantes saying that which you see vpon the table ys bread it doth conclud that the other thing which we beleue to be vnder those formes of bread is not Christ his naturall bodye And I trow Sainct Augustyne dyd not meane such bread to be there as childerne spread their butter vpon For it is wryten by the same blessed doctor VVe honor thinges which we see not that ys to saye flessh and bloud in the forme of bread and wyne which we see The church also herselfe feareth not to
to be cast owt of the church which was instituted by S. Alexander Bishop of Rome and Martir of Christ fowrtene hundred yeares agoe Then also in the matters of weight if that Ecce duo glagij hicâ— â–ª behold here are two swordes Doth not proue the Bishopp of Rome his both spirituall and temporall power yet must yow not make hym an Antichrist or the temporal princes page and seruant And if owr Sauyour would not vse in his humilitye the temporall sword and iurisdiction yow will not therfore I trust denie that he was Lord of Lordes and kyng of kynges And so likewise he makyng his Apostle S. Peter his leuetenant and ruler of all Christians both sheepe and lambes althowgh he put vpp his sword in to his sheath yet doth it not folow that he hath no such sword at all For as concernyng the spirituall sword no wyse heretike denyeth that vnto the Bishop the Scripture saying most plainely whose synnes you forgeue they are forgeuen whose synnes yow retaine they be retained But the temporall if he will not vse it alwaies yow may not therefor in all cases take it from hym Whereas for the coÌ„moditie of the whole church if cause so requyre he may as swell forbead concernyng the Emperors owne person that no man salute hym or regarde hym as he may excoÌ„municate the basest man in a whole citie for a fault which deserueth it which is true in a Christian Emperor that hath submitted hym selfe by promyse vnto God and the church For of them which are withowt what doth it apparteine vnto me to iudge doe not yow iudge of these which are within Therefore the temporall power ys so included in the spirituall as a lesse figure Mathematicall of neuer so manie corners ys compassed within a circle It ys fynche sayed of Sainct Bernard Lib. 4. de consideratione where he speaketh of the temporall sword which the Pope hath in his sheath Ys this sword sayeth he dyd perteine vnto the by no right when the Apostles sayde behold here are two swordes owr Lord would not haue answered it is inowgh but it ys to much And therefor both are the churches I meane the spirituall sword and the materiall But the one ys to be exercised for the church the other of the church the one with the priestes handes the other with the souldiars But yet trulie at the beck of the priest and bydding of the Emperor A see now master Iuel Low much Sainct Bernard made of that argument which yow think worth the lawghing at And this is that Bernard his testimonie whom yow in pulpites doe much bring furth agaynst the pompe and vyce of Rome which as he was in deed no flatterer at all of the Bisshop of Rome so much the more yow should alowe his testimonye which he hath browght furth for the supremicie But why should Behold here are two swordes more offend Christian eares when one goeth abowt by all meanes for to proue and declare a veritie then the argument of Sainct Paule doth where he vnto the Galathians in disputing of the old law and prouing it to be voyde telleth vs that Abraham had two sounes the one by his mayde seruant the other by his wyfe which sayeth he are the two testamentes Agaynst which argument if master Iuell should vse one of his deepe and wittie confutations and bydd the people marke with see I pray yow what a worshipfull argumeÌ„t this ys Abraham had two sounes and the elder plaied the boye with the younger and the good wyfe Sara awaye quod she with this old lubber he shall not be heire with my child ergo the old law must be thrust owt of dores no doubt but this would sound so vntuneablie in the rude worldlie or fyne courtlie eares of manie that sone they might be brought vnto irreligion and contempt of the Apostles writinges But let vs come nearer sayth M. Iuel see the argumeÌ„ts vpoÌ„ which the masse is luylded Yow say well of cummyng nearer for hytherto you haue gone verie farr of and verie farr wide Yet what bring yow against the fundation of the masse I woÌ„der at the libertie of the man he maketh as thowgh he would ouerturne the masse he talketh of nothing but of the Latin tongue the corporall of lynen the altar of stone the rouÌ„dnes of the bread the mettle of the chalice and such like thinges which apperteine onlie to the comlynes and worship and signification of some good thing about the ministring and consecrating of the sacrament Are these the thinges which yow number emong owr high misteries and secret lernyng And which you were lothe to speake of as thowgh there had ben some shamefull dishonestie in the matter Or do yow call these thinges the fundacions of the masse vpon which it was builded Are these the poyntes by vttering of which you haue gone abowte to procure vs shame Grawnt vnto the Catholikes or papistes that which thei do bring in by their high misteries secret lernyng and streÌ„gth of their reasons grawnt it I beseech you good master Iuell for a while to see what will folowe Trulie no dishonor vnto God no diminisshing of Christ his passion no occation of lewdnes no breach of commaundement no thing which a quiet man shold mislike But these thinges will folow which you were lothe to ripp vpp and open that in the celebration the chalice be of siluer or gold that priestes wassh their handes in the masse that the clothes be of fyne lynen that the priest lift vp the paten and loke in to the chalice as the angell did in to the graue that the priest fetch a sigth in a certaine place of the Canon of the masse and knock his breast with remembrance of the theife which repented hym selfe of his wicked lyfe with such lyke moe which may and doe bring manye meanely disposed in to the remembrance of sundrie poyntes of Christ his passion O heauen and earth what faultes be these How much ys master Iuell to be estemed for rippyng and opening of such priuie misteries which once being knowen no man woulde euer loue the masse any more I trowe It ys wonder that Sainct Pawles church and steple were not stroken with lightning from heauen when the fierst masse was sayed within it in which masse such absurdities as the preacher telleth vs of were permitted O excellent Iuell thow hast not thy name for nawght This daye thow hast confounded all papistes this daye thow hast so ripped theire copes and opened their bosomes and Englisshed vnto vs their obseruations and rubrikes that they must nedes be ashamed for euer O the lyuing Lorde will the folissh saye how haue we ben seduced of the papistes how much were they them selues heauie loden with mennes traditions and how litle vertue was in all their doinges if a man should take awaie the number of popisâ—h ceremonies But alas for pitie and phy for shame A lerned man and browght vp
prosperi M. Iuell 〈…〉 A weake argument of M. 〈◊〉 M. Iuell Exod. 12. 1. Cor. 5. 3. Re. 19. Io. 6. Iob. 31. Matt. 26. Mar. 14. Of Corpus Christi daye and of the seruice of that holye daye Isichius li. 6. ca. 22. in leui Ambr. li. 6 de Sacra Damas. lib. 4. cap. 14. of the adoration of Christ his body pÌ„sent in the Sacrament M. Iuell M. Iuell Theod. dial 2. Euthi cap. 64. i Mat. Eusebius Emis ho. 5 〈◊〉 pascho Iacob in Litur sua Of lyfting vp of the sacrament In Missa S. Basil. Damase li. 4. orth fid who can saue M. luell in this place froÌ„ a plaâ—â—e lye He lyued An. Do. 1052. M. Iuell the intention of the priest is not to be serched of the people Matth. 5. Quis vel insanus â—uÌ„culpandum putet quieis oâ—ficia debita impenderit quos parentes esse ere diderit etiaÌ„ si noÌ„ essent Quis contrà non exterminaÌ„ duÌ„ iudicauerit qui veros fortasse parentes minimè dilexerit dum ne fal sos diligat metuit August de vtilit credendi ad HonoratuÌ„ M. Iuell M. Iuell vnderstandeth not the schole men whom he alleaged M. Iuell D. Thom. 3. part qu. 75. art 2. Note Iuell Duns and Durand M. Iuell Of transsubstantiation M. Iuell In lib. sent Prosperi why the Sacrament 〈…〉 Theodor. Dial. 2. coÌ„trahaereses Concilium Lateranese M. Iuell M. Iuells needles folish pietie Argumentes of the ignorant people M. Iuell M. Iuell of the two rulers of Christ his church on earth Psal. 44. Act. 20. The dignitie of preisthode Sulpit. lib â–ª 1. 〈…〉 Trip. hist. li. 7. ca. 33. Hist. tri li. 7. ca. 3â— li. 9. ca. 30. the superiority of the 〈…〉 the Emperour Ambros. de Sacerdotio Chrisost. libr. 3. de Sacerd. Gen. 26. 1. Cor. 11. 1. Cor. 11. Ambr. Chrisost. de Sacerd. A generall answer for al the reasons of Gloses or doctors which M. luell iesteth at Of holye water Eze. ca. 36 Luc. 22. The Pope hath both spirituall and tempes rall power euer all ChristiaÌ„s althowgh â—e vse not both at all tymes Matth. 18. 1. Cor. 5. Bern lib. 4. de consideratione Gal. 4. M. Iuell The traditions and ceremonies of the church are to be receiued and continued withowt reason alleaged Of the antiquitie authoritie causes of the ceremonies of the catholike church The cause and institution of the whyte lynen corporall Beds in cap. 25. Marâ—â— Hiâ—re 51. Of the antiquitie of 〈…〉 in the church Prudent de 〈◊〉 Iuell 13. Iud. 2. Reg. 6. 1. Paralip 15. Are not heretikes wantoÌ„ and baren Michols or dawghters of Saul 1. Cor. 9. M. Iuell what the Protestantes meane by priuate masse the church hath no priuate Masse but euerie one ys common The inconstantie and uncertentie of heretikes M. Iuell Chris. homil 24. ad 1. Cor. Ambr. lib. 6. de Sac. cap. 4. Chrisost. ad Ephes. homâ—l 3. Chrisost. ho. 3. ad Ephesiot Astat meÌ„sa regia adsuâ—t Angâ—â—li mensae huius ministri Gregor in dial Chrisost ho. 3. ad Ephesos that Christia people should oft receiue Fabianâ— Papa Innoâ—â—tius 3 Extra de pâ—e remiss â—a Omnis Chrisost. Basiliuâ— in suis Liturgâ—â—s Iuell Iuell the church acknowledgeth no priuate masse Iuell Râ—ceiuing vnder both kyâ—des is a thing indifferâ—ent concerning thâ— laitie Receyuing vnder one kynd â—â—wed in the primitiue church Luc. 24. Aug. lib. 3. de consen euaÌ„ ca. 25. Theo. 〈◊〉 Lucam cap. 24. Act. 20. Libr. 2. ad vxor Lib. de corouâ— militis Cyp. Ser. 5 de lapsis Cyp. serm de lapsis Ireneus in epist. ad beat Vict. Basil. ad Caesar. patritiaÌ„ Eccl. hist. li. 6. ca. 44 Ambr. in orat sunebri de obiâ—u frat sui Iuell Laten serâ—â—â— was brought in to England by S. Auguâ—â—ne and vsed there generallie Rom. 1. 1. Tim. 3. Hist. Eccl. li. 9. ca. 30. Iuell Matth. â— Psal. 44. 2. Cor. 10. In what sense in vniuersall bisshop ys to be grauÌ„ted Num. 11. Anacletus â—pist 2. Matth. 16. Cip. Cor. li. 3. ep 11. There is one supreme head in the church Lib. 1. ep 3. vice Christi iudex 1. Tim. 3. In lib. â—hesau Lib. 4. Ep. â—p 32. it is not well to striue vpon the 〈◊〉 when the thing it selfe is euident Lib. 4. de orthodoxâ— fide ca. 14. Iuell Luc. 20. Lib. 10. ca. 13. in loan Ioan. 15 1. Cor. 10. Note Corporaâ—â—â— 1. Cor. 10. Naturall participation of Christ. loan 6. Lib. 11. in lo. ca. 27. The heretikes doe weaâ—â— owr hope of the resurrection of owr flesshe M. Iuell Heb. 9. 10. ho. 17. Note the diuersitie of making coÌ„clusions for the heretikes parte or catholikes faith M. Iuell A verie sond kynd of interrogatories questioÌ„s moued by M. Iuell 1. Cor. 14 Ephes. 4. Hebr. 5. Psal. 109. That priestes haue authoritie to offer vp Christ. Luc. 22. Lib. de Eâ—cles â—ierarchiâ— In com in 1. Cor. 10. In com in Heb. 10. In Psal. 38 Iuell Cant. 4. Iuell Iuell Iuell Iuell The aucthor to his friâ—d Rom. 26. A challenge made after the paterne of M. Iuells owne against the Cathoâ—ikes Lutherus in Postiilis The Catholike his Chaâ—â—enge made of greate and waightiâ— articâ—es Caluin in his institutioÌ„s which are apoynted to be readen of the priestes of â—ngland Libr. 〈◊〉 praesâ—r aduersus haereticos A most short and profitable consideration to goe before euery chaleÌ„ge or to make of it by it selfe alone a iust challenge