amōg the vnlearned people or any other alien or straunge tonge but onely and that by waye of metaphore any maner of vtterāce whereby the signes of thinges are pronounced before they be vnderstanded And by the Spirite he vnderstandeth not a noyse of straunge wordes after your straunge interpretation but as it is here in a certaine proper and peculiar maner taken a power of the soule inferiour to the mynde which conceiueth the similitudes of thinges and vnderstandeth them not And thinges so vttered be vttered with the tonge and spirite whether it be in Englishe or Latine or any other language And Syr although the people vnderstand not in most exacte wise what the priest sayeth in the Latine seruice yet haue they commoditie and profite therby so farre as it pleaseth God to accepte the common prayer of the churche pronounced by the priest for them But S. Paul saye they requyreth that the people geue assent and cōforme them selues vnto the priest by answering Amen to his prayer made in the congregation Verely in the Primitiue churche this was necessary when the faith was a learning And therefore the prayers were made then in a cōmon tonge knowen to the people for cause of their further instruction who being of late conuerted to the faith and of paynimes made christians had nede in all thinges to be taught But after that the faithfull people was multiplied and increaced in great numbers and had ben so well instructed in all pointes of Religion as by their owne accorde they conformed them selues to the ministers at the cōmon prayers in the Latine churche the Seruice was set out in Latine and it was thought sufficiēt parte of the people in the quyer to answere for the whole people And this hath ben estemed for a more expedite and conuenient order then if it were in the vulgare tonge of euery nation I graunt they can not saye Amen to the blessing or thankes-geuing of the priest so well as if they vnderstoode the Latine tōge perfitely Yet they geue assent to it and ratifie it in their hartes and doo conforme them selues vnto the priest though not in speciall yet in generall that is to witte though not in euery particular sentence of praise and thankes-geuing or in euery seuerall petition yet in the whole For if they come to churche with a right and good intent as the simple doo no lesse then the learned their desyre is to render vnto god glorie praise and honour and to thanke him for benefites receiued and with all to obteine of him thinges behofull for them in this life and in the life to come And without doubte this godly affection of their myndes is so acceptable to God as no vnderstanding of wordes may be compared with it This requysite assent and conforming of them selues to the priest they declare by sundry outward tokens and gestures as by standing vp at the gospell and at the preface of the Masse by bowing them selues downe and adoring at the Sacrament by kneeling at other tymes as when pardon and mercie is humbly asked and by other like signes of deuotion in other partes of the Seruice And whereas S. Paul semeth to disallowe praying with tonges in the common assemble because of want of edifying and to esteme the vtterance of fyue wordes or sentences with vnderstāding of his meaning that the reste might be instructed thereby more then ten thousand wordes in a straunge and vnknowen tonge all this is to be referred to the state of that tyme which was much vnlike the state of the churche we be now in The tōge of the prayers which S. Paul speaketh of was vtterly straunge and vnknowen and serued for a signe to the vnbeleuers The latine tonge in the latine churche is not all together straunge and vnknowē For besyde the priest in most places some of the reste haue vnderstanding of it more or lesse and now we haue no nede of any such signe They needed instruction we be not ignorant of the chiefe pointes of Religiō They were to be taught in all thinges we come not to churche specially and chiefly to be thaught at the Seruice but to praye and to be taught by preaching Their prayer was not vaileable for lacke of faith and therefore was it to be made in the vulgare tonge for increace of faith Our faith will stand vs in better stede if we geue our selues to deuout prayer They for lacke of faith had nede of interpretation bothe in prayers and also in preaching and all other spirituall exercises We hauing sufficient instruction in the necessary rudimentes of our faith for the reste haue more nede by earnest and feruent prayer to make sute vnto God for an vpright pure and holy lyfe then to spende much tyme in hearing for knowledge Concerning which thing Chrysostome hath this saying Profectò si orare cum diligentia insuescas Contrà Anomaeo◠homil 3. nihil est quòd doctrinam tui conserui desideres quum ipse Deus sine vllo interprete mentem abundè luce asficiat Verely if thou vse to praye diligently there is nothing why thou shuldest desyre teaching of thy felowe seruant seing God him selfe doth abundantly lighten thy mynde without any interpreter I would not here that any man shuld laye to my charge the defence of ignorance as though I enuyed the people any godly knowledge I wish them to haue all heauenly knowledge and to be ignorant of nothing necessary to their Saluation Yea euen with my very harte I wish with Moses Num. 11. Quis tribunt vt omnis populus prophetet det dominus illis spiritum suum O that all the people could prophecie and were learned in gods holy worde and that our lord would geue them his spirite But all the common people to vnderstand the priest at the Seruice I thinke wise ad godly men iudge it not a thing so necessary as for the which the auncient order of the churche with no litle offence publike and vniuersall auctoritie not consulted shuld be condemned broken and quite abrogated by priuate aduise of a fewe If defaulte were in this befalse iustly fownde it is knowen to whom the redresse perteineth Concerning the state of Religion in all ages the generall Councell representing the vniuersall churche for all sores hath ordeined holesom remedies Where they be not heard Luc. 10. of whom Christ sayde He that heareth you heareth me and he that dispiseth you dispiseth me it is to be feared that cōcerning the seruice the newe learned boldnes is not so acceptable to God as the olde simple humilitie It were good the people hauing humble and reuerent hartes vnderstoode the Seruice I denye not Yet all standeth not in vnderstāding S. Augustine sayeth notably Cōtrà Manichaeos epist Fundamenti cap. 4. turbā non intelligendi viuacitas sed credendi simplicitas tutissimam facit That as for the cōmon people it is not the quiknesse of vnderstanding but the simplicitie of beleuing that maketh
comprised within a great volume The recitall of a fewe shall here geue a taste as it were of the whole and so suffise Lib. 3. c. 3. Irenaeus hauing much praised the church of Rome at length vttereth these wordes by which the souerainetie therof is confessed Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire ecclesiam hoc est eos qui vndique sunt fideles To this church of Rome it is necessary all the church that is to say all that be faithfull any where to repaire and come together for the mightier principalitie of the same that is to witte for that it is of greater power and auctoritie then other churches and the principallest of all Androw folowed our Sauiour before that Peter dyd tamen primatum non accepit Andreas sed Petrus and yet Androw receiued not the Primacie but Peter In 2. Corinth 12. sayeth Ambrose In the epistle of Athanasius and the bishops of Egipte to Liberius the Pope in which they sue for helpe against the oppressions of the Arianes we fynde these wordes Huius rei gratia vniuersalis vobis à Christo Iesu commissa est ecclesia etc. Euen for this cause the vniuersall church hath ben committed to you of Christ Iesus that you shuld trauaile for all and not be negligent to helpe euery one Luc. 11. for whyles the stronge man being armed kepeth his house all thinges that he possesseth are in peace Hilarius speaking much to th'extolling of Peter and his successour in that See sayeth De Trinita lib. 6. Supereminentem beatae fidei suae confessione locum promeruit Matt. 16. that for the confession of his blessed faith he deserued a place of preeminence aboue all other S. Ambros confessing him selfe to beleue that the largenesse of the Romaine Empire was by gods prouidence prepared that the gospell might haue his course and be spredde abrode the better sayeth thus of Rome De vocatione gētium li. 2. cap. 6. Quae tamen per Apostolici sacerdotij principatum amplior facta est arce religionis quà m solio potestatis Which for all that hath ben aduaunced more by the chieftie of the Apostolike priesthod in the tower of Religion then in the throne of temporall power Saint Augustine in his 162. epistle sayeth In Ecclesia Romana semper apostolicae cathedrae viguit principatus The primacie or principalitie of the Apostolike chaier Lib. 1. cōtra 2. epistolas Pelagianorum ad Bonifaciū cap. 1. Quamuis ipse in eo preemi◠celsiore fastigio speculae pastoralis Lib. 2. de baptismo cōtrà Donatistas hath euermore ben in force in the Romaine church The same saint Augustine speaking to Bonifacius Bishop of Rome this care sayeth he complaining of the Pelagians is common to vs all that haue the office of a bishop albe it therein thou thy selfe hast the preeminence ouer all being on the toppe of the pastorall watchetower In an other place he hath these wordes Caeterum magis vereri debeo ne in Petrum contumeliosus existam Quis enim nescit illum apostolatus principatum cuilibet episcopatui praeferendum But I ought rather to be afraied least I be reprochefull towarde Peter For who is he that knoweth not that that principalitie of Apostleship is to be preferred before any bishoprike that is An other most euidēt place he hath in his booke De vtilitate credendi Cap. 17. ad Honoratum Cum tantum auxilium Dei etc. Whereas sayeth he we see so great helpe of God so great profite and fruite shall we stande in doubte whether we may hide our selues in the lappe of that church which though heretikes barke at it in vaine rownde about condemned partly by the iudgement of the people them selues Culmen auctoritatis obtinuit Cui primas dare nolle vel summae profecto impietatis est vel praecipitis arrogantiae Cōtrà Luciferianos partly by the sadnes of Councelles and partly by the maiestie of miracles euen to the confession of mankynde from the Apostolike See by successions of bishops hath obteined the toppe or highest degree of auctoritie to which church if we will not geue and graunt the Primacie soothly it is a point either of most high wickednes or of hedlong arrogancie The notable saying of S. Hierome may not be let passe Ecclesiae salus à summi sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in ecclesiis efficientur schismata quot sacerdotes The saftie of the church hangeth of the worship of the high Priest he meaneth the Pope Peters successour to whom if there be not geuen a power peerelesse and surmonting all others in the churches we shall haue so many schismes as there be priestes There is an epistle of Theodoritus bishop of Cyrus extāt in greke written to Leo bishop of Rome Wherein we finde a worthy witnes of the Primacie of the See Apostolike His wordes may thus be englished If Paul sayeth he the preacher of truth and trumpet of the holy ghoste ranne to Peter to bring from him a determination and declaration for them who at Antioche were in argument and contention concerning lyuing after Moyses lawe much more wee who are but small and vile shall runne vnto your throne Apostolike that of you we may haue salue for the sores of the churches there folowe these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est per omnia enim vobis conuenit primas tenere that is to saye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 5 proufe Reason For in all thinges perteining to faith or religion so he meaneth it is meete that you haue the chiefe dooinges or that you haue the Primacie For your high seate or throne is endewed with many prerogatiues and priuileges Now let vs see whether this chiefe auctoritie may be fownde necessary by reason That a multitude which is in it selfe one can not continewe one onlesse it be conteined and holden in by one bothe learned philosophers haue declared and the common nature of thinges teacheth For euery multitude of their owne nature goeth a sunder in to many and from an other it cometh that it is one and that it contineweth one And that whereof it is one and is kepte in vnion or onenesse it is necessary that it be one elles that selfe also shall nede the helpe of an other that it bee one For which cause that saying of Homere was alleaged by Aristotle as most notable It is not good to haue many rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let one be ruler Whereby is meant that pluralitie of soueraine rulers is not fitte to conteine and kepe vnitie of a multitude of subiectes Therefore sith that the churche of Christ is one for as there is one faith one baptisme one calling so there is one churche yea all we are one body and membres one of an other as S. Paul sayeth and in our Crede we all professe to
in auncieÌ„t stories haue forsaken the church of Rome twelue tymes and haue ben reconcilied to the same againe Thus hauing declared the supreme auctoritie and primacie of the Pope by the common practise of the churche I nede not to shewe further how in all questions doubtes and controuersies touching faith and religion the See of Rome hath alwayes ben consulted how the decision of all doubtefull cases hath ben referred to the iudgement of that See and to be shorte how all the worlde hath euer fetched light from thence For the proufe whereof because it can not be here declared briefly I remitte the learned reader to the ecclesiasticall storyes where he shal fynde this matter amply treated Now for a briefe answere to M. Iuell who denieth that within six hundred yeres after Christ the bishop of Rome was euer called an vniuersall bishop or the head of the vniuersall church and maketh him selfe very suer of it Although it be a childish thing to sticke at the name any thing is called by the thing by the name signified being sufficiently proued yet to th' intent good folke may vnderstand that all is not truth of the olde gospell which our newe gospellers either affirme or denie The Pope aboue a thousand yeres sithens called vniuersall bishop and head of the vniuersall churthe I will bring good and sufficient witnes that the B. of Rome was then called both vniuersall bisâ—op or oecumenicall patriarke which is one to witte bishop or principall father of the whole world and also head of the church Leo that worthy B. of Rome was called the vniuersall Bishop and vniuersall patriarke of syx hundred and thirty fathers assembled together from all partes of the world in generall councell at Chalcedon Which is both expressed in that councell and also clearly affirmed by S. Gregory in three sundry epistles to Mauricius the Emperour to Eulogius Patriarke of Alexandria and to Anastasius Patriarke of Antioche Thus that name was deferred vnto the Pope by the fathers of that great councell which by them had not ben done had it ben vnlawfull In very dede neither Leo him selfe nor any other his successour euer called or wrote himselfe by that name as S. Gregorie sayeth much lesse presumed they to take it vnto them But rather vsed the name of humilitie calling them selues ech one Seruum seruorum Dei the seruant of the seruantes of God Yet sundry holy martyrs bishops of Rome vsed to calle them selues bishops of the vniuersall church which in effecte is the same as the fathers of Chalcedon vnderstoode So did Sixtus in the tyme of Adrianus the Emperour in his epistle to the bishops of all the world So dyd Victor writing to Theophilus of Alexandria So dyd Pontianus writing to all that beleued in Christ before 1300. yeres past So dyd Stephanus in his epistle to all bishops of all prouinces in the tyme of S. Cyprian And all these were before Constantine the great and before the councell of Nice which times our aduersaries acknowledge and confesse to haue ben without corruption The same title was vsed likewise after the Nicene councell by Felix by Leo and by diuerse others before the first six hundred yeres after Christ were expired Neither did the bishops of Rome vse this title and name onely theÌ„ selues to theire owne aduauncemeÌ„t as the aduersaries of the churche charge theÌ„ but they were honoured therewith also by others as namely InnoceÌ„tius by the fathers assembled in councell at Carthago and Marcus by Athanasius and the bishops of Egypte Head of the churche Concerning the other name Head of the church I meruell not a litle that M. Iuell denyeth that the bishop of Rome was then so called Either he doth contrary to his owne knowledge wherin he must nedes be condemned in his owne iudgement and of his owne coÌ„scieÌ„ce Peter and consequeÌ„tly the Pope Peters successour called head of the church both in termes equiualeÌ„t and also expresly Matth. 10. or he is not so well learned as of that syde he is thoughte to bee For who so euer traueileth in the reading of the auncient fathers findeth that name almost euery where attributed to Peter the first B. of Rome and coÌ„sequeÌ„tly to the successour of Peter that name I saie either in termes equiualeÌ„t or expressely First the scripture calleth Peter primuÌ„ the first among the Apostles The names of the twelue Apostles sayeth Matthew are these Primus Simon qui dicitur Petrus First Simon who is called Peter And yet was not Peter first called of Christ but his brother Androwe before him as is before saide Dionysius that auncient writer calleth Peter sometyme De diuinis nominibus c. 3. supremuÌ„ decus the highest honour for that he was most honorable of all the Apostles sometime summum sometime verticalem the chiefest and the highest Apostle Origen vpon the beginning of Iohn sayeth Let no man thinke that we set Iohn before Peter Who may fo doo for who shuld be higher of the Apostles then he Lib 1. epistola 3. who is and is called the toppe of them Cyprian calleth the church of Rome in consideration of that bishops supreme auctoritie Ecclesiam principaleÌ„ vnde vnitas sacerdotalis exorta est The principall or chiefe church froÌ„ whence the vnitie of priestes is spronge Eusebius Caesariensis speaking of Peter sent to Rome by gods prouidence to vanquish Simon Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth him potentissimum maximum Apostolorum reliquorum omnium principem the mightìest of power and greatest of the Apostles and prince of all the reste Augustine commonly calleth Peter primum apostolorum first or chiefe of the Apostles Hierome Ambrose Leo and other doctours Prince of the Apostles Chrysostome vpon the place of Iohn cap. 21. sequere me folowe me among other thinges sayeth thus Homil. 87 If any would demaunde of me how Iames tooke the see of Ierusalem that is to saie how he became bisshop there I would answere that this he meaneth Peter Maister of the whole worlde made him gouernour there In Matth. homil 55. Ierem. 1. And in an other place bringing in that God saide to Ieremie I haue set thee like an yron pillour and like a brasen walle But the father sayeth he made him ouer one natioÌ„ but Christ made this man meaning Peter ruler ouer the whole worlde etc. And least these places shuld seme to attribute this supreme auctoritie to Peter onely and not also to his successours it is to be remembred that Irenaeus and Cyprian acknowledge and call the churche of Rome chiefe and principall And Theodoritus in an epistle to Leo calleth the same in coÌ„sideration of the bishop of that See his primacie orbi terrarum praesideÌ„tem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 president or bearing rule ouer the worlde Ambrose vpon that place of Paul 1. Timoth. 3. where the church is called the pillour and staie of the truth saieth thus Cum totus mundus Dei sit ecclesia
verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat
desyre eueÌ„ so to be tried But vvhy throvv you avvaye these balance and being so earnestly requyred vvhy be ye so loth to shevv forth but one olde doctour of your syde ye make me beleue ye vvould not haue the matter comme to tryall etc. 26 VVhat thinke ye is there novv iudged of you that being so long tyme requyred yet can not be vvonne to bring one sentence in your ovvn defence Fol. 26. I protest before God bring me but one sufficient authoritie in the matters I haue requyred and aftervvard I vvil gentilly and quietly conferre vvith you farther at your pleasure VVherefore for as much as it is goddes cause if ye meane simply deale simply betraie not your right if ye maye saue it by the speaking of one vvorde The people must nedes muse some vvhat at your silence and mistrust your doctrine if it shall appeare to haue no grovvnde neither of the olde councelles nor of the doctours nor of the scripture nor any alovved example of the primitiue churche to stand vpon and so fiften hundred yeres and the consent of antiquitie and generalitie that ye haue so loÌ„g and so much talkte of shall comme to nothing For thinke not that any vvise man vvill be so much your frend that in so vveighty matters vvill be satisfied vvith your silence Here I leaue putting you In the ende of the 2. ansvver to D. C. fol. 27. eftsones gently in remembraunce that being so osteÌ„ and so openly desyred to shevv forth one doctour or Councell etc. in the matters a fore mencioned yet hitherto ye haue brought nothing and that if ye stand so still it must needes be thought ye doo it conscientia imbecillitatis for that there vvas nothing to be brought You saye vve lacke stuffe to proue our purpose In the reply to D. Coles last letter fol. 43. O vvould to God your stuffe and oures might be layed together then shuld it sone appeare hovv true it is that ye saye and hovv faithfully ye haue vsed the people of God Me thinketh bothe reason and humanitie vvould Fol. 44. ye shuld haue ansvvered me sumvvhat specially being so ofteÌ„ and so openly required at the least you shuld haue alleaged Augustine Ambrose Chrysostome Hierome etc. VVhereas a man hath nothing to saye it is good reason he kepe silence as you doo You knovv that the matters that lie in question betvveÌ„ vs haue ben taught as vve novv teache them Fol. 53. bothe by Christ him self and by his Apostles and by the olde doctours and by the auncient generall Councelles and that you hauing none of these or like authorities haue set vp a religion of your ovvne and built it only vpon your selfe Therefor I may iustly and truly â—â—â—nclude that you novv teache and of long tyme haue taught the people touching the Masse the Supremacie the commen prayers etc. is naught For neither Christ nor his Apostles nor the olde Doctours Tertulliane Cypriane S. Hierome S. Augustine S. Ambrose S. Chrisostom etc. euer taught the people so as you haue taught them Not vvithstanding your great vavvntes that ye haue made ye see novv ye are discomfyted Fol. 62. ye see the field is almost lost vvhere ar novv your crakes of doctours and councelles VVhy stampe ye not your bookes vvhy comme ye not forth vvith your euidence Novv ye stand in nede of it novv it vvill serue and take place if ye haue any Fol. 65. As I haue offred you oftentymes bring ye but tvvo lines of your syde and the field is yours Fol. 110. Hilarius sayeth vnto the Arians cedo aliud Euangelium shevv me some other gospell for this that ye bring helpeth you not Euen so vvill I saye to you Cedo alios doctores shevv me some other doctours for these that ye bring are not vvorthy the hearing I hoped ye vvould haue comme in vvith some fressher bande It must nedes be some miserable cause that can fynde no better patrones to cleaue vnto I knovv it vvas not for lacke of good vvill of your part ye vvould haue brought other doctours if ye could haue fovvnd them Fol. 112. O Master Doctour deale simply in Gods causes and saye ye haue doctours vvhen ye haue them in dede and vvhen ye haue them not neuer laye the fault of not alleaging them to the defence of your doctrine in your recognisaunce Fol. 114. But alas small rhetorike vvould suffise to shevv hovv litle ye haue of your syde to alleage for your selfe In the conclusion of the replyes to D. Cole fol. 129. Here once againe I conclude as before putting you in remembrance that this long I haue desyred you to bring forth some suâ—â—â—â—ent authoritie for prouf of your partie and yet hitherto can obteine nothing VVhich thing I must nedes novv pronounce simply and plainely because it is true vvith out if or and ye doo conscientia imbecillitatis because as ye knovv there is nothing to be brought THE PREFACE TO Maister Iuell THIS heape of Articles which you haue layde to gether Maister Iuell the greater it ryseth the lesse is your aduantage For whereas you require but one sentence for the auouching of any one of them all the more groweth your number the more enlarged is the libertie of the answerer It semeth you haue conceiued a great confidence in the cause and that your aduersaries so it liketh you to terme vs whom God hath so stayde with his grace as we can not beare you coÌ„panie in departing from his catholike churche haue litle or nothing to saye in their defence Els what shuld moue you both in your printed Sermon and also in your answeres and Replyes to Doctour Cole to shew such courage to vse such amplification of wordes so often and with such vehemencie to prouoke vs to encounter and as it were at the blast of a trumpet to make your chalenge What feared you reproche of dastardnes if you had called forth no more but one learned maÌ„ of all your aduersaries and therefore to shew your hardynesse added more weight of wordes to your proclamatioÌ„ and chalenged all the learned men that be a lyue In the sermoÌ„ fol. 46 Among cowardes perhappes it serueth the tourne some tymes to looke fiercely to speake terribly to shake the weapon furiously to threaten bloudily no lesse then cutting hewing and killing but amoÌ„g such we see many tymes sore frayes foughten and neuer a blowe geuen With such bragges of him self and reproche of all others Homer the wisest of all poetes setteth forth Thersites for the fondest man of all the Grecians that came to Troye Goliath the giaunt so stoute as he was made offer to fight but with one Israelite 1. Reg. 17. Eligite ex vobis vituÌ„ descendat ad singulare certamen Choose out a man amongst you quoth he and let him come and fight with me man for man But you Maister Iuell in this quarell aske not the combate of one catholike man
which king Alexander the great vsed to further the course of his conquestes In vita AlexaÌ„dri Magni Who as Plutarche writeth where as he thought verely that he was begoten of a God shewed him self toward the Barbarians very haute and proude Yet among the Grekes he vsed a more modestie and spake litle of his godhead For they being rude and of small vnderstanding he doubted not but by wayes and meanes to bring them to such beleue But the Grekes whom he knew to be men of excellent knowledge and learning of them he iudged as it proued in dede the matter shuld be more subtyly skanned then symply beleued Right so you M. Iuell persuading your self to haue singular skille in diuinitie among the simple people you vtter the weighty and high pointes of Christen Religion that be now in question in such wise as the protestantes haue written of them and with vehement affirmations with misconstrewed and falsefied allegations and with pitifull exclamations you leade the seely soules in to dangerouse errours But in your writinges which you knew shuld passe the iudgement of learned men the pointes of greater importaunce you coouer with silence and vtter a number of Articles of lesse weight for the more part in respect of the chiefe though for good cause receiued and vsed in the churche I speake of them as they be rightly taken denying them all and requyring the catholikes your aduersaries to prooue them Where in you shew your self not to feare controlment of the ignorant but to mistrust the triall of the learned Likewise in the holy Canon of the Masse you fynde faultes where none are as it may easely be proued thinking for defence thereof we had litle to saye But of the prayer there made to the virgine Mary the Apostles and martyrs of the suffrages for the departed in the faith of Christ in your whole booke you vtter neuer a worde though you mislike it and otherwheres speake against it as all your secte doth And why Forsooth because you know right well we haue store of good authorities for proufe thereof And by your will you will not yet stryue with vs in matters wherein by the iudgement of the people to whom you lene much you shuld seme ouermatched And therefore you serch out small matters in comparison of the greatest such as the old doctours haue passed ouer with silence and for that can not of our part by aunciet authorities be so amply affirmed at least waye as you thinke your self assured And in this respecte you laye on lode of blame contumelies and sclaunders vpon the churche for mainteining of them Where in the marke you shoote at euery man perceiueth what it is euen that when you haue brought the catholike churche in to contempte and borne the people in hand we are not hable to proue a number of thinges by you denyed for lacke of such proufes as your self shall allow in certaine particular pointes of small force which falsely you report to be the greatest keys and highest mysteries of our Religion then triumphing against vs and despysing the auncient and catholike ReligioÌ„ in general you may set vp a new Religion of your own forging a new church of your own framing a new gospell of your own deuise Well may I further saye cathedram contra cathedram but not I trowe as S. Augustine termeth such state of Religion altare contrâ alture For what so euer ye set vp if ye set vp any thing at all and pull not downe onlye all maner of aulters must nedes be throwen downe Now being sorye to see the catholike churche by your stoute and bolde bragges thus attempted to be defaced the truth in maner outfaced and the seely people so dangerously seduced Imbarred of libertie to preache by Recognisance and yet not so discharged in conscience of dutie apperteyning to my calling I haue now thought good to set forth this treatise in writing whereby to my power to saue the honour of the churche which is our common mother to defend the truth in whose quarell none aduenture is to be refused and to reduce the people from deceite and errour which by order of charitie we are bownde vnto For the doing here of if you be offended the coÌ„science of good and right meaning shal sone ease me of that griefe Verely myne intent was not to hurt you but to profite you by declaring vnto you that truth which you seme hytherto not to haue knowen For if you had I wene you would not haue preached and written as you haue Your yeres your maner of studie and the partie you haue ioyned your self vnto consydered it may well be thought you haue not thoroughly sene how much may be sayde in defence of the catholike doctrine touching these Articles which you haue denyed For the maner of doing I am verely persuaded that neither you nor any of your felowes which of all these new sectes by your syde professed so euer he lyketh best shall haue iust cause to complaine The whole treatise is written with out choler with out gaull with out spite What I mislike in you and in them of your syde I could not allow in my self Where truthes cause is treated humaine affections where by the cleare light is dymmed ought to be layd a parte Glykes nyppes and scoffes bittes cuttes and gyrdes become not that stage Yet if I shall perhappes sometymes seme to scarre or lawnce a festered bunche that deserueth to be cut of you will remember I doubte not how the meekest and the holyest of the auncient fathers in reprouing heretikes oftery mâ—â— haue shewed them selues zelouse earnest eager seueâ—â— sharpe and bitter Whose taste so euer loÌ„geth most after such sawce in this treatise he shall fynde small lyking For it is occupyed more about the fortifying of the Articles denyed then about disprouing of the person who hath denyed them Wherein I haue some deale folowed the latter parte of Chilo the wise man his counsaile which I allow better then the first Ama tanquam osurus oderis tanquam amaturus loue as to hate hate as to loue If any man that shall reade this be of that humour as shall mislike it as being colde lowe flatte and dull and requyre rather such verder of writing as is hote lofty sharp and quycke which pleaseth best the tast of our tyme vnderstand he that before I intended to put this forth in printe I thus tempered my stile for these consyderations First where as a certaine exercise of a learned man of fiue or six sheetes of paper spredde abroade in the Realme in defence of some of these Articles by M. Iuell denyed was fathered vpon me which in dede I neuer made sentence of and therefore a storme imminent was mystrusted that by chaunging the hew which many know me by that know me familiarly in case it shuld come to the handes of many as it was likely I myght escape the danger of being charged with it and neuer the lesse satisfye
churche Or the priest rather for companies sake then of deuotion shuld receiue that holy meate after that he had serued his stomake with coÌ„mon meates which likewise is against the auncieÌ„t decrees of the churche Euen so the priest that receiueth alone at Masse doth communicate with all them that doo the like in other places and countries Now if either the priest Necessitie of many coÌ„municants together contrarie to the libertie of the gospell or euery other christen man or woman might at no tyme receiue this blessed Sacrament but with mo together in one place then for the enioying of this great and necessary benefite we were bounde to condition of a place And so the churche delyuered from all bondage by christ and set at libertie shuld yet for all that be in seruitute and subiection vnder those outward thinges which S. Paul calleth infirma egena elementa Galat. 4. weake and beggarly ceremonies after the English Bibles translation Then where S. Paul blamyng the Galathians sayeth Ye obserue dayes and monethes and tymes For this bondage he might likewise blame vs and saye ye obserue places But S. Paul would not we shuld retourne againe to these which he calleth elemeÌ„tes for that were Iewishe And to the Colossians he sayeth we be dead with Christ from the elementes of this worlde Colos 2. Now if we excepte those thinges which be necessaryly requyred to this Sacrament by Christes institution either declared by writteÌ„ scriptures or taught by the holy ghost Similiter calicem misceÌ„s ex vino aqua sanctificaÌ„s tradidit eis diceÌ„s bibite etc. ClemeÌ„s in Canone Liturgiae lib. 8. apostol coÌ„sti c. 17 1. Cor. 3. as bread and wyne mingled with water for the matter the due wordes of Consecration for the forme and the priest rightely ordered hauing intention to doo as the churche doth for the ministerie all these elementes and all outward thinges be subiecte to vs and serue vs being members of Christes churche In consideration whereof S. Paul saveth to the Corinthians Omnia enim vestra sunt etc. All thinges are yours whether it be Paul either Apollo either Cephas whether it be the worlde either lyfe either death whether they be present thinges or thinges to come all are yours and ye Christes and Christ is Gods Againe where as the auncient and great learned Bishop Cyrillus teacheth plainely and at large the meruelouse vniting and ioyning together of vs with Christ and of our selues in to one bodie by this sacrament seing that all so vnited and made one body be not for all that brought together in to one place for they be dispersed abroade in all the worlde thereof we may well conclude that to this effecte the being together of communicantes in one place is not of necessitie His wordes be these much agreable to Dionysius Areopagita a fore mentioned In Ioan. lib. 11. c. 16 Vt igitur inter nos Deum singulos vniret quanuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenieÌ„tem Suo enim corpore credentes per communionem mysticam benedicens secum inter nos vnum nos corpus efficit Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christ might vnite euery one of vs within our selues and with God although we be distant both in body and also in soule yet he hath deuised a meane conuenable to the counsell of the father and to his own wisedom For in that he blesseth them that beleue with his own body through the mysticall Communion he maketh vs one body both with him selfe and also betwen our selues For who will thinke them not to be of this natural vnion which with the vnion of that one holy body be vnited in one Christ For if we eate all of one bread then are we made all one body for Christ may not be diuided nor done asunder Thus we see after this auncient fathers learning grounded vpon the scriptures that all the faithfulles blessed with the body of Christ through the mysticall communion bee made one body with Christ and one body betwen them selues Which good blessing of Christ is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wylfull breache nor contempte of most semely and conuenable order Many maye coÌ„municate together not being in one place together Sermon fol. 51. And therefore that one may communicate with an other though they be not together in one place which M. Iuell denyeth with as peeuish an argument of the vse of excommunication as any of all those ys that he scoffeth at some catholike writers for and that it was thought lawfull and godly by the fathers of the auncient churche neare to the Apostles tyme it may be well proued by diuerse good auctorities Irenaeus writing to Victor Bishop of Rome concerning the keping of Easter Ecclesias hist lib. 5. cap. 24. As Eusebius Caesariensis reciteth to the intent Victor shuld not refrayne from their coÌ„munioÌ„ which kepte Easter after the custome of the churches in Asia fownded by S. Iohn th'Euangeliste sheweth that when bishoppes came from forreine parties to Rome the bishoppes of that see vsed to send to them if they had ben of the catholike faith the Sacrament to receiue whereby mutuall communion betwen them was declared Irenaeus his wordes be these Graeca sic habeÌ„t aliter quà m Rufini versio vulgata Qui fuerunt ante te presbyteri etiam cum non ita obseruarent presbyteris ecclesiarum cum Romam accâ—derent Eucharistiam mittebant The priestes by which name in this place bishoppes are vnderstanded that were a fore thy tyme though they kepte not Easter as they of Asia dyd yet when the bishoppes of the churches there came to Rome dyd sende them the sacrament Thus those bishoppes dyd communicate together before their meeting in one place Iustinus the Martyr likewise describing the maner and â—â—der of christen Religion of his tyme touching the vse of the Sacrament sayeth thus Finitis ab eo Apolog. 2. qui praefâ—ctus est gratijs orationibus ab vniuerso populo facta â—cclâ—matione Diaconi quoâ— ita vocamus vnicuique tum temporis prasenti paâ—is et aquae vini coÌ„secrati daÌ„t participationem adeos qui non adsunt deferunt When the priest hath made an lende of thankes and prayers and all the people therto haue sayde amen They which we call deacons geue to euery one then present bread and water and wyne consecrated to take parte of it for their housell and for those that be not present they beare it home to them Thus in that tyme they
that serued God together in the common place of prayer and some others that were absent letted from comming to their companie by sickenes busines or other wise communicated together though not in one place and no man cryed out of breaking the Institution of Christ And because M. Iuell is so vehement against priuate Masse for that the priest receiueth the SacrameÌ„t alone and triumpheth so much as though he had wonne the fielde making him selfe mery with these wordes In his sermoÌ„ fo 43 in dede with out cause Vvhere then was the priuate Masse where then was the single Communion all this while he meaneth for the space of syx hundred yeres after Christ as there he expresseth I will bring in good euidence and witnes that long before S. Gregories tyme that he speaketh of yea from the beginning of the churche faithfull persones both men and women receiued the sacrament alone and were neuer therefore reproued as breakers of Christes Institution And or 〈…〉 to the râ—hâ—â—rsall of the place withâ—l 4. 〈…〉 and 〈◊〉 to shewâ— for this purpose one question 〈…〉 of M. Iuell if they which râ—mained at â—oâ—e of whom 〈…〉 writeth receiued the communioÌ„ by themselues alone laufully why may not the priest doo the 〈◊〉 in the churche seruing God in most deuouâ—e wife in the holy sacrifice of the Masse â—â—â—king comparâ—â—â—â—â— with out any his defaulte Haue the Sacramentaries any Religion to condemne it in the priest and to alowe it in laye folke What is in the priest that shuld make it vnlawfull to him more then to the people Or may a laye mâ—n or woman receiue it kepâ—e a long tyme and may not a priest receiue it forth with so sone as he hath consecrâ—â—ed and offred And if case of necessities be alleâ—ged for â—â—e laye the same may no lesse be â—…aged for the priesteâ— also wanting compartners with out their defaulte For other wiâ—â— the memorie and 〈…〉 lordes death shuld not according to his commandemâ—â— be celebrated and done Well now to these places Proufes for priuate Masse Tertullian 〈…〉 his wife that if he dyed before heaâ—â—e 〈◊〉 not aâ—ainâ—â— specially to an Infidell shewing thâ—â—â—â—f 〈◊〉 dyd it would be hard for her to obserue her Religion with out great inconuenience sayeth thus Lib. 2. ad vxorem Non sciâ—â—â—â—â—ritus quid secretò ante omnem cibum gustes Et si seiueriâ— pâ—nâ—â—â— non illuÌ„ credet esse qui dicitâ—r Will not thy husband knowe what thou â—â—rest secretly before all other meate And if he doo knowe he will beleue it to be bread and not him who it is called He hath the like saying in his booke De corona militis Which place plainely declareth vnto vs the beleefe of the churche then in three great pointes by M. Iuell and the rest of our Gospellers vtterly denyed The one that the communioÌ„ maye be kepte the second that it may be receiued of one alone with out other coÌ„panie the third that the thing reuerently and deuoutly before other meates receiued is nor bread as the infidels then and the Sacramentaries now beleue but he who it is sayde to be of Christen people or who it is called that is our maker and Redemer or which is the same our lordes bodye And by this place of Tertullian as also by diuerse other auncient doctoures we may gather that in the tymes of persecution the maner was that the priestes delyuered to deuoute and godly men and women the Sacrament consecrated in the churche to carye home with them to receiue a parte of it euery morning fasting as their deuotioÌ„ serued them so secretly as they might that the infidels shuld not espie them nor gete any knowledge of the holy mysteries And this was done because they might not assemble them selues in solemne congregation for feare of the infidels amongest whom they dwelte Neither shud the case of necessitie haue excused them of the breach of Christes commaundemeÌ„t if the sole communion had ben expressely forbydden Origen iâ— Exod. homilia 13. Aug. homil 26. in lib. 50. homil sermone 252 de teÌ„pore as we are borne in hande by those that vphold the contrarie doctrine And Origen that auncient doctour and likewise S. Augustine doth write of the great reuerence feare and warenes that the men and women vsed in receiuing the Sacrament in a cleane lynnen cloth to cary it home with them for the same purpose Saint Cyprian writeth of a woman that dyd the like though vnworthely after this sorte In sermone de lapsâ—a Cum quadam â—â—cam suam in qua domini sanctum sâ—it maâ—ibutiâ—â—ignis tentasset aperere igne iâ—de surgentâ— deterrita est ut auderet attingere When a certaine woman went about to open her cheste wherein was the holy thing of our lorde with vnworthy handes she was fraâ—ed with fyer that rose from thence that she durst not touche it This place of S. Cypriane reporteth the maner of keping the Sacrament at home to be receiued of a deuout christen person alone at conuenient tyme. The example of Seraâ—ion of whom Dionysius Alexandrinus writeth Ecclesias hist lib. 6. cap. 34. recited by Eusebius confirmeth our purpose of the single communion This Serapion one of Alexandria had committed idolatrie and lying at the pointe of death that he might be reconciled to the churche before he departed sent to the priest for the Sacrament the priest being him selfe sâ—â—ke and not hable to come gâ—â—e to the ladde that came of that errant parum Eucharistiae quod iâ—fusum iussit seni proeberi a litle of the Sacrament which he commaunded to be powred in to the olde manes mowth And when this soleÌ„nitie was done sayeth the storye as though he had broken certaine chaynes and giues he gaue vp his ghost cherefully Of keping the sacrament secretly at home and how it might he receiued of deuoute persons alone with out other companie I wene none of the auncient doctours wrote so playnely as S. Basile in an epistle that he wrote to a noble woman called Caesaria which is extant in greeke where he sayeth further that this maner beganne not first in his tyme but long before his wordes be these Illud autem in persecutionis temporibus necessitate â—ogi quempiam non praesente sacerdote aut ministro coÌ„munioni propria manu sumere nequâ—quam esse graue superuacaneum est demonstrare propterea quòd longa consuetudine ipso rerum vsu confirmatum est Omnes enim in eremis solitariam vitam agenâ—es vbi non est sacerdos communionem domiseruantes à seipsis communicant In Alexandria verò in Aegypto vnusquisque eorum qui sunt de populo plurimùm habet communionem in domo sua Semâ—l enim sacrificium sacerdote consecrante distribuente merito participare suscipere credere oportet Etenim in Ecclesia sacerdos dat partem et accipiteamis qui suscipit cum omni libertate et ipsam admouet erâ— propria
that the Sacrament in sundry portions consecrated by a bishop shuld be sent a broade among the churches for cause of heretikes that the catholike people of the churches which word here signifieth as the greke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so as it is not necessarie to vndestand that the sacrament was directed only to the materiall churches but to the people of the parrishes might receiue the catholike communion and not communicate with heretikes Which doubteles must be vndestanded of this priuate and single communion in eche catholike mans house and that where heretikes bare the swea and priestes might not be suffred to consecrate after the catholike vsage Elles if the priestes might with out let or disturbance haue so done then what nede had it ben for Milciades to haue made such a prouision for sending abroade hostes sanctified for that purpose by the cōsecration of a Bishop The place of Damasus hath thus Milciades fecit vt oblationes consecratae per Ecclesias ex consecratu Episcopi propter haereticos dirigerentur Milciades ordeined that consecrated hostes shuld be sent abroade amongest the churches prepared by the consecration of a bishop The two wordes propter haereticos for heretikes added by Ado the writer of Martyrs lyues openeth the meaning and purporte of that decree Here haue I brought much for proufe of priuate and single communion and that it hath not onely ben suffered in tyme of persecution but also allowed in quiet and peaceable tymes euen in the Churche of Rome it selfe where true Religion hath euer ben most exactly obserued aboue all other places of the worlde and from whence all the churches of the West hath taken their light As the Bishops of all Gallia that now is called Fraunce doo acknowledge in an epistle sent to Leo the Pope with these wordes Vnde religionis nostrae propicio Christo Epistola proxima post 51. inter epistolas Leonis fons origo manauit From that Apostolike see by the mercie of Christ the fontaine and spring of our Religion hath come More could I yet bryng for confirmation of the same as th' example of S. Hilaria the virgine in the tyme of Numerianus of S. Lucia in Diocletians tyme done to martyrdom of S. Maria Aegyptiaca and of S. Ambros of which euery one as auncient testimonies of ecclesiasticall histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of th'aulter for their viage prouision alone But I iudge this is ynough and if any man will not be persuaded with this I doubte whether with such a one a more number of autorities shall any thing priuaile Now that I haue thus proued the single communion I vse their own terme I desire M. Iuell to reason with me soberly a word or two How saye you Syr doo you reproue the Masse or doo you reproue the priuate Masse I thinke what so euer your opinion is herein your answer shall be you allow not the priuate Masse For as touching that the Oblation of the body and bloude of Christ done in the Masse is the sacrifice of the churche and proper to the new testament commaunded by Christ to be frequented according to his institution if you denye this make it so light as you liste all those authorities which you denye vs to haue for proufe of your great number of articles will be fownde against you I meane doctoures general councelles the most aunciēt th' example of the primitiue churche the scriptures I adde further reason consent vniuersall and vncontrolled and tradition If you denye this you must denye all our Religion from the Apostles tyme to this daye and now in the ende of the world when iniquitie aboūdeth and charitie waxeth colde when the sonne of man cōming shall scarcely finde faith in the earth begynne a new And therefore you M. Iuell knowing this well ynough what so euer you doo in dede in worde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallow yea most vehemētly to improue the priuate Masse Vpon this resolution that the Masse as it is taken in generall is to be allowed I enter further in reason with you and make you this argument If priuate Masse in respecte only of that it is priuate after your meaning be reproueable it is for the single communion that is to saye for that the priest receiueth the Sacrament alone But the single communion is laufull yea good and godly ergo the priuate Masse in this respecte that it is priuate is not reproueable but to be allowed holden for good and holy and to be frequēted If you denye the first proposition or maior then must youe shew for what elles you doo reproue priuate Masse in respecte only that it is priuate then for single communion If you shew any thing elles then doo you digresse from our purpose and declare that you reproue the Masse The minor you can not denye seing that you see how sufficiently I haue proued it And so the priuate Masse in that respecte only it is priuate is to be allowed for good as the Masse is Mary I denye not but that it were more commēdable and more godly on the churches parte if many wel disposed and examined would be partakers of the blessed Sacrament with the priest But though the Clergie be worthely blamed for negligence herein through which the people may be thought to haue growen to this slaknes and indeuocion yet that notwithstanding this parte of the catholike Religion remaineth sownde and faultles For as touching the substance of the Masse it selfe by the single communion of the priest in case of the peoples coldenes and negligence it is nothing impaired Elles if the publike sacrifice of the churche might not be offered with out a number of communicantes receiuing with the priest in one place then would the auncient fathers in all their writinges some where haue complained of the ceasing of that which euery where they call quotidianum iuge sacrificium the dayly and cōtinuall sacrifice of which their opinion is that it ought dayly to be sacrificed that the death of our lord and the worke of our Redēption might alwayes be celebrated and had in memorie and we thereby shewe our selues according to our bounden duetie myndefull and thankefull But verely the fathers no where complaine of intermitting the daily sacrifice but very much of the slaknes of the people for that they came not more often vnto this holy and holesome banket and yet they neuer compelled them thereto but exhorting them to frequēt it worthely lefte them to their owne conscience S. Ambros witnesseth that the people of the East had a custome in his tyme to be houseled but once in the yere And he rebuketh sharply such as folowe them after this sorte Si quotidianus est cibus Lib. 6. de sacra ca. 4 cur post annum illum sumis quemadmodum Graeci in Oriente facere
bread which Christ there tooke blessed brake and gaue to them was not simple and common bread but the Sacrament of the bodye and bloude of Christ For so a In MatthaeuÌ„ homil 17. Chrysostome b De consensu EuaÌ„gelist li. 3. cap. 25. Augustine c In Luc. Bede and d In LucaÌ„ Act. 2. Theophylacte with one accorde doo witnesse It appeareth also that the communion vnder one kynde was vsed at Ierusalem among christes disciples by that S. Luke writeth in the Actes of the Apostles of the breaking of the bread If M. Iuell here thinke to auoyde these places by their accustomed figure synecdoche among his owne secte happely it may be accepted but among men of right and learded iudgement that shifte will seme ouer weake and vaine Now to conclude touching the sixth chapter of S. Ihon as thereof they can bring no one worde mentioning the cuppe or wyne for proufe of their bothe kyndes so it sheweth and not in very obscure wise that the forme of breade alone is sufficient where as Christ sayeth Qui manducat panem hunc viuet in aeternum He that eateth this bread shall lyue for euer Thus oure aduersaries haue nothing to bring out of the scriptures against the vse of the catholike churche in ministring the communion vnder one kynde And yet they cease not crying out vpon the breache of christes expresse commaundement and M. Iuell for his parte in his first answere to D. Cole sayeth that the councell of Constance pronounced openly against Christ him selfe But for as much as they are so hote in this pointe I will send them to Martin Luther him selfe their patriarke that either by his sobrietie in this matter they may be some what colded or by his and his scolers incoÌ„stancie herein be brought to be a shamed of them selues Though the places be well knowen as oftentymes cited of the catholike writers of oure tyme against the gospellers yet here I thinke good to rehearse them that the vnlearned may see how them selues make not so greate a matter of this Article as some seme to beare the people in hand it is Luther wryteth to them of Bohemia these very wordes Quoniam pulchrum quidem esset Luther and his ofspryng doth not necessitate Communion vnder both kyndes vtraque specie eucharistiae vti Christus hac in re nihil tanquam necessarium praecepit praestaret pacem vnitatem quam Christus vbique praecepit sectari quam de speciebus SacrameÌ„ti coÌ„tendere Whereas it were a fayre thinge sayeth he to vse bothe kyndes of the sacrament yet for that Christ herein hath commaunded nothing as necessary it were better to kepe peace and vnitie which Christ hath euery where charged vs withall then to striue for the outward kyndes of the sacrament Agayne his wordes be these in a declaration that he wrote of the sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in concilio generali Neither haue I sayde nor counsailed nor my minde is that any one or moe bishops begynne by their owne auctoritie to geue bothe kyndes of the sacrameÌ„t to any person onlesse it were so ordeined and coÌ„maunded in generall councell Thus he wrote before that he had conceiued perfite hatred against the church Of his coÌ„ference vvith the deuill he vvriteth libello de Missa angulari But after that he had ben better acquainted with the deuill and of him appearing vnto him sensibly had ben instructed with argumentes against the sacrifice of the Masse that the memorie of oure redemption by Christ wrought on the crosse might vtterly be abolyshed he wrote hereof farre otherwise Si quo casu concilium statueret minimè omnium nos vellemus vtraque specie potiri imò tunc primuÌ„ in despectum concilij vellemus aut vna aut neutra nequaquaÌ„ vtraque potiri eos planè anathema habere quicuÌ„que talis coÌ„cilij auctoritate potirentur vtraque If in any case the councell would so ordeyne we would in no wise haue bothe the kyndes but euen then in dispite of the councell we would haue one kynde or neither of them and in no wise bothe and holde them for accurfed who so euer by auctoritie of such a councell would haue bothe These wordes declare what sprite Luther was of They shewe him lyke him selfe Who so euer readeth his bookes with indifferent iudgement shall fynde that sythens the Apostles tyme neuer wrote man so arrogaÌ„tly ne so dispitefully against the churche nor so contraryly to him selfe Which markes be so euident that who so euer will not see them but suffreth him selfe to be caried a waye in to errour hatred of the church and contempte of all godlynes either by him or by his scolers except he repent and retourne he is gyltie of his owne damnation vtterly ouerthrowen Tit. 3. and synneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kynde vnlawfull but because he was stirred by hatred and anger so to doo His wordes doo sounde so much plainely Prouocatus imò per vim raptus I wrote this sayeth he otherwise then I thought in my harte prouoked and by violence pulled to it whether I would or no. Here I doubte not but wise men will regarde more that Luther wrote when his minde was quiet and calme then when it was enraged with blustering stormes of naughty affections Now to put this matter that Luther iudged it a thing indifferent whether one receiue the sacrament vnder one kynde or bothe more out of doubte Philip MelaÌ„chthon his scoler and nearest of his counsell wryteth Sicut edere suillam aut abstinere a suilla In locis coÌ„munibus sic alterutra signi parte vti mediuÌ„ esse That as it is a thing indiffereÌ„t to eate swines fleshe or to forbeare swines fleshe so it is also to vse which parte of the signe a man lysteth By the word signe he meaneth the Sacrament lyking better that straunge word then the accustomed word of the churche leaste he might perhaps be thought of the brethren of his secte in some what to ioyne with the catholikes Bucer also is of the same opinion who in the conference that was had betwene the catholikes and protestantes for agreement in controuersies of Religion at Ratisbone confirmed and allowed this article by his full consent with these wordes Ad controuersiam quae est de vna aut vtraque specie tollendam cum primis conducturum vt sancta Ecclesia liberam faceret potestatem sacramentum hoc in vna vel in vtraque specie sumendi Ea tamen lege â—r nulli per hoc detur occasio quem vsum tantopere retinuit Ecclesia
occupied a place at the table visibly by his diuine power there he helde his body in his haÌ„des inuisibly In expositione psal 13. For as S. Augustine sayeth ferebatur manibê° suis he was borne in his owne haÌ„des where nature gaue place and his one body was in mo places then one Verely non est abbreuiata manus domini the hande of our lord is not shortened his power is as great as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his body being glorified after his resurrection from the dead And as the lyuing is not to be sought among the dead so the thinges that be done by the power of God aboue nature are not to be tryed by rules of nature And that all absurdities and carnall grosnes be seuered from our thoughtes where true christen people beleue Christes body to be in many places at once they vnderstaÌ„d it so to bee in a mysterie Being in a mysterie Now to be in a mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as him selfe knoweth verely so as no reason of man can atteine it and so as it may be shewed by no examples in nature Whereof that notable saying of S. Augustine may very well be reported Aug. epis ad VolusianuÌ„ IteÌ„ Ser. 159. de tempore O homo si rationem à me poscis non erit mirabile exemplum quaeritur non erit singulare that is O man if herein thou require reason it shall not be marueilouse seeke for the like example and then it shall not be singuler If Goddes working be comprehended by reason sayeth holy Gregorie it is not wonderouse neither faith hath meede Gregorius in homil whereto mannes reason geueth proufe Iuell Or that the priest did then holde vp the Sacrament ouer his head Of the Eleuation or lyfting vp of the Sacrament ARTICLE VII OF what weight this ceremonie is to be accompted catholike ChristeÌ„ men whom you call your aduersaries M. Iuell knowe no lesse then you Verely whereas it pleaseth you thus to ieste and like a Lucian to scoffe at the sacramentes of the church and the reuerent vse of the same calling all these articles in generall thâ—… highest mysteries and greatest keyes of our religion without which our doctrine can not be maineteined and stand vpright vnderstand you that this a sundry other articles which you denye and requyrâ—… proufe of is not such ne neuer was so estemed The priestes lifting vp or shewing of the Sacrament is not one of the highest mysteries or greatest keyes of our Religion and the doctrine of the catholike churche may right well be maineteined and stande without it But it appeareth you regarde not so much what you saye as how you saye somewhat for colour of defacing the churche which whiles you go about to doo you deface your selfe more then you seeme to be ware of and doo that thing whereby among good christen men specially the learned you may be a shamed to shewe your face For as you haue ouer rashely yea I maye saye wickedly affirmed the negatiue of sundry other articles and stowtely craked of your assurance thereof EleuatioÌ„ of the sacrament so you hauâ—… likewise of this For perusing the auncient father writinges we fynde record of this Ceremonie vsed euen from the Apostles tyme foreward Saint Dionyse that was S. Paules scholer sheweth that the priest at his tyme after the consecration was wont to holde vp the dredfull mysteries so as the people might beholde them His wordes be these according to the greke Ecclesias hierarch cap. 3. Pontifex diuina munera laude prosecutus sacrosancta augustissima mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The bishop after that he hath done his seruice of praising the diuine giftes consecrateth the holy and most worthy mysteries and bringeth them so praysed in to the sighte of the people by the tokeÌ„s set forth for that holy purpose On which place the auncient greke writer of the scholies vpon that worke sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur de vnius benedictionis nimirum panis diuini eleuatione quem Pontifex in sublime attollit dicens Sancta sanctis This father speaketh in this place of the lifting vp of the one blessing that is to saye of the one forme or kynde of the sacrament euen of that diuine breade which the bishop lifteth vp on high saying holy thinges for the holy In saint Basiles and Chrysostomes Masse we finde these wordes Sacerdos eleuans sacrum panem dicit Sancta Sanctis The priest holding vp that sacred bread sayeth Holy thinges for the holy In Saint Chrysostomes Masse we reade that as the people is kneeling downe after th' example of the priest and of the deacon the deacon seing the priest stretching forth his handes and taking vp that holy bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad sacram eleuationem peragendam palam edicit attendamus to doo the holy eleuation speaketh out a lowde let vs be attent and then the priest sayeth as he holdeth vp the sacrament holy thinges for the holy Amphilochius of whom mention is made afore in the lyfe of S. Basile speaking of his wonderouse celebrating the Masse among other thinges sayeth thus Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. And after that he had done the prayers of consecration he lyfted vp the bread without ceasing praying and saying Looke vpon vs lord Iesus Christ etc. The same saint Basile meant likewise of the Eleuation and holding vp of the sacrament after the custome of the OccideÌ„tall churche Cap 27. in his booke de Spiritu sancto where he sayeth thus Inuocationis verba dum ostenditur panis eucharistiae calix benedictionis quis sanctorum nobis scripto reliquit Which of the sainctes hath lefte vnto vs in writing the wordes of Inuocation whiles the bread of Eucharistia that is to witte the blessed sacrament in forme of bread and the consecrated chalice is shewed in sight He speaketh there of many thinges that be of great auctoritie and weight in the church which we haue by tradition onely and can not be auouched by holy scripture Of shewing the holy mysteries to them that be present in the sacrifice In epist ad Ephes Sermon 3. in moral the olde doctours make meÌ„tion not sildom S. Chrysostom declareth the maner of it saying that such as were accompted vnworthy and heynouse synners were put forth of the churche whiles the sacrifice was offered whiles Christ and that lambe of our lord was sacrificed Which being put out of the churche then were the vailes of the aulter taken awaie to th'entent the holy mysteries might be shewed in sight doubteles to styrre the people to more deuotion reuerence and to the
be set against the truth as contrary to the same but it is such a kinde of figure as doth couer the truth present and so as it were ioyned with the truth as it is wonte to be taken in the newe testament where it sheweth rather the maner of a thing to be exhibited then that it taketh awaie the truth of presence of the thing which is exhibited For elles concerning the truth of Christes body in the Sacramēt if any man doubte what opinion he was of he sheweth him selfe plainely so to iudge of it as euer hath ben taught in the catholike churche Whereof he geueth euidēce in many other places but specially in his second booke to his wife exhorting her not to marye againe to an infidell if she ouerlyued him least if she dyd she should not haue oportunitie to obserue the Christen Religion as she would Speaking of the blessed Sacramēt which was then commonly kepte of deuout men and women in their houses and there in tymes of persecution receiued before other meates when deuotion styrred them he sayth thus Shall not thy husband knowe what thou eatest secretly before other meat And if he knowe it he wil beleue it to be bread not him who it is called the latine is recited before I omitte many other places which shewe him to acknowledge Christes body in the Sacrament because I would not be tediouse which veryly by no wresting can be drawen to the significatiō of a mere figure The like answere may be made to the obiection brought out of S. Augustine contrà Adimantum Manichaeum cap. 13. Non dubitauit dominus dicere Hoc est corpus meum cum tamen daret signum corporis sui our lord stickte not to saye This is my body when notwithstanding he gaue the signe of his body For this is to be consydered that S. Augustine in fighting against the Maniches oftētymes vseth not his owne sense and meaning but those thinges which by some meane how so euer it were might seme to geue him aduantage against them so as he might put them to the worst as he witnesseth him selfe in his booke de bono perseuerantiae cap. 11. 12. Gregorie Nazianzene oratione 4. in sanctum Pascha shewing difference betwen the passeouer of the lawe which the Iewes dyd eate and that which we in the Newe testament doo eate in the mysterie of the Sacrament and that which Christ shall eate with vs in the lyfe to come in the kingdom of his father vttereth such wordes as whereby he calleth that we receiue here a figure of that shall be receiued there Caeterum iam Paschae fiamus participes figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius Siquidē Pascha legale audenter dico figurae figura erat obscurior at paulò post illo perfectius purius fruemnr cum Verbum ipsum biberit nobiscum in regno patris nouum detegens et docens quae nunc mediocriter ostendit Nouum enim semper existit id quod nuper est cognitū But now sayeth he let vs be made partetakers of this passeouer and yet but figuratiuely as yet albe it this passeouer be more manifest then that of the olde lawe For the passeouer of the lawe I speake boldly was a darke figure of a figure but er it be long we shall enioye it more perfitely and more purely when as the Word that is the sonne of God shall drynke the same newe with vs in the kingdom of his father opening and teaching the thinges that now he sheweth not in most clear wise For that euer is newe which of late is knowen Where as this learned father calleth our passeouer that we eate a figure whereof the lawe passeouer was a figure terming it the figure of a figure he asketh leaue as it were so to saye and confesseth him selfe to speake boldely alluding as it semeth to S. Paul or at least hauing fast printed in his mynde his doctrine to the Hebrewes Heb. 10. where he calleth the thinges of the lyfe to come res ipsas the very thinges thē selues the thīges of the Newe testamēt ipsā imaginē rerū the very image of thinges and the Olde testamēt imaginis vmbrā the shadowe of the image Which doctrine Nazianzene applyeth to the Sacrament of the aulter And his meaning is this that although we be goten out of those darknes of the lawe yet we are not come to the full lyght which we looke for in the world to come where we shall see and beholde the very thinges them selues clearely and we shall knowe as we are knowen To be shorte by his reporte the sacramētes of the olde testament be but figures and shadowes of thinges to come the Sacramentes of the Newe testament not shadowes of thinges to come but figures of thinges present which are cōteined and delyuered vnder them in mysterie but yet substantially at the ende all figures in heauen shall cease and be abolished and there shall we see al those thinges that here be hydden clearely face to face And where Christ sayeth that he will drinke his passeouer newe with vs in the kingdom of his father Nazianzen so expowndeth that word Newe as it may be referred to the maner of the exhibiting not to the thing exhibited not that in the world to come we shall haue an other body of our lord which now we haue not but that we shall haue the selfe same body that now we haue in the Sacrament of the aulter in a mysterie but yet verely and substantially after an other sorte and maner and in that respecte newe for so had without mysterie or couerture in cleare sight and most ioyfull fruitiō it is newe in comparison of this present knowledge Thus the word figure reporteth not alwaies the absence of the truth of a thing as we see but the maner of the thing either promysed or exhibited that for as much as it is not clearly and fully sene it be called a figure so of Origen it is called imago rerum In Psal 38 homil 2. an image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem rerum videat aduentum Christi in carne factum videat cum pontificem offerentem quidem nunc patri hostias post modum oblaturum intelligat haec omnia imagines esse spiritualium rerum corporalibus officijs coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man sayeth he can passe and departe from this shadow let him come to the image of thinges and see the comming of Christ made in fleshe let him see him a bishop that bothe now offereth sacrifice vnto his father and also hereafter shall offer And let him vnderstand that all these thinges be images of spirituall thinges and that by bodily seruices heauenly thinges be resembled and set forth So this
to S. Paul the Apostle as he vnderstoode his face by viewe of his picture Gregorie Nyssene S. Basiles brother writing the lyfe of Theodorus the martyr bestoweth much eloquence in the praise of the church where his holy relikes were kepte commending the shape of lyuing thinges wrought by the keruer the smoothenes of marble poolished like syluer by the mason the liuely resemblaunce of the martyr him selfe and of all his worthy actes expressed and excellently set forth to the eye in imagerie with the image of Christ by the paynter In which images he acknowlegeth the fightes of the martyr to be declared no lesse then if they were described and written in a booke Paulinus the bishop of Nola in his booke that he made in verses of the lyfe of Felix the martyr prayseth the church which the martyrs bodye was layed in In decimo Natali for the garnishing of it with painted images in bothe sydes of bothe kindes men and women the one kinde on the one syde and the other kinde on the other syde Where he speaketh expressely by name of the Images of scabbed Iob and blynde Tobye of fayer Iudith and great quene Hesther for so he nameth them Athanasius hath one notable place for hauing the Image of our Sauiour Christ which is not cōmon where he maketh Christ and the church to talke together as it were in a dialoge in sermone de sanctis patribus prophetis The greke may thus be translated Age inquit dic mihi cur oppugnaris Oppugnor inquit Ecclesia propter doctrinam Euangelij quam diligēter accuratè teneo propter verum firmum Pascha quod agito propter religiosam puram imaginem tuam quam mihi Apostoli reliquerunt vt haberem depictam arram humanitatis tuae in qua mysterium redemptionis operatus es Hic Christus Si propter hoc inquit te oppugnant ne grauiter feras nève animum despōdeds cum scias si quis Pascha neget aut imaginem me eum negaturum coram patre meo electis angelis Rursus verò qui compatitur mecum propter Pascha conglorificaturum an non audisti quid Moysi praeceperim Facies inquam mihi duos Cherubinos in tabernaculo testimonij scilicet ad praefigurandam meam imaginem etc. The English of this Latine or rather of the Greke is this Come on quoth Christ to the church tell me wherefore art thou thus inuaded and vexed declare me the matter Forsooth lord quoth the church I am inuaded and vexed for th'exacte obseruing of the gospell and for the keping of the feast of the true and firme Easter and for thy reuerent and pure Image which thy holy Apostles haue lefte to me by tradition to haue and kepe for a representation of thine incarnation Then quoth our lord if this be the matter for which thou art inuaded and set against be not dismayed be of good confort in hart and mynde being assured hereof that who so denyeth Easter or my * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleane image I shall denye him before my heauenly father and his chosen Angels And he that suffereth persecution with me for keping of Easter the same shall also be glorified with me Hast not thou heard what I commaunded Moyses the lawegeuer to doo Make me sayd I two Cherubins in the tabernacle of the testimony to be a prefiguration or foretokening of my image etc. Of all the fathers none hath a playner testimonie bothe for the vse and also for the worshipping of Images then S. Basile whose auctoritie for learning wisedom and holynes of lyfe besyde antiquitie is so weighty in the iudgement of all men that all our newe maisters layed in balance against him shall be fownde lighter then any fether Citatur ab Adriano Papa in epistola Synodica ad Constātinū Irenen Touching this matter making a confession of his faith in an epistle inueghing against Iulian the renegate he sayeth thus Euen as we haue receyued our Christian and pure faith of God as it were by right of heretage right so I make my confession thereof to hym and therein I abyde I beleeue in one God father almighty God the father God the sonne God the holy ghoste One God in substance and these three in persones I adore and glorifie I confesse also the sonnes incarnation Then afterward sainct Mary who according to the fleshe brought hym foorth callyng her Deiparam I reuerence also the holy Apostles Prophetes and Martyrs which make supplication to god for me that by their mediation our most benigne god be mercifull vnto me and graunt me freely remission of my synnes Then this foloweth Quam ob causam historias imaginū illorum honoro palà m adoro hoc enim nobis traditum à sanctis Apostolis non est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus For the which cause I doo both honour the stories of their images and openly adore them For this being delyuered vnto vs of the holy Apostles by tradition is not to be forbidden And therefore we set vp in all our churches their stories Lo M. Iuell here you see a sufficient testimonie that Images were set vp in the churches long before the ende of your syx hundred yeres and that they were honoured and worshipped not onely of the simple christē people but of bishop Basile who for his excellent learning and wisedom was renoumed with the name of Great Now that there hath ben ynough alleaged for the Antiquitie orginall and approbation of Images Three causes vvhy images hauen ben vsed in the church it remayeth it be declared for what causes they haue ben vsed in the church We fynde that the vse of images hath ben brought into the church for three causes The first is the benefite of knowledge For the simple and vnlearned people which be vtterly ignorant of letters in pictures doo as it were reade and see nolesse then others doo in bookes the mysteries of christen Religion the actes and worthy dedes of Christ and of his sainctes What writing performeth to them that reade the same doth a picture to the simple beholding it Ad Serenū episcopū Massilien li. 9. epistol 9. sayeth S. Gregory For in the same the ignorant see what they ought to folowe in the same they reade which can no letters therefor Imagerie serueth specially the rude nations in stede of writing sayeth he To this S. Basile agreeth in his homilie vpon the forty martyrs Bothe the writers of stories sayeth he and also paineters do shewe and set forth noble dedes of armes and victories the one garnishing the matter with eloquence the other drawing it lyuely in tables and bothe haue styrred many to valiant courage For what thynges the vtterāce of the storie expresseth through hearing the same doth the stille picture set forth through imitatiō In the like respecte in olde tyme the worke of excellēt poetes was called a speaking picture
of the scripture the common people may reade for their conforte and necessary instruction and by whom the same may be translated it belongeth to the iudgement of the churche Which church hath already condemned all the vulgare traÌ„slations of the Bible of late yeres for that they be founde in sundry places erroneous and parciall in fauour of the heresies which the translatours maineteine And it hath not onely in our tyme condemned these late translations but also hytherto neuer allowed those fewe of olde tyme. I meane S. Hieromes translation into the Dalmaticall tonge if euer any such was by him made as to some it semeth a thing not sufficiently proued And that which before S. Hierome Vlphilas an Arian bishop made and coÌ„mended to the nation of the Gothes who first inuented letters for them and proponed the scriptures to them translated into their owne tonge and the better to bring his Ambassade to the Emperour Valens to good effecte was persuaded by the heretikes of Constantinople and of the courte there to forsake the catholike faith and to communicate with the Arians making promise also to trauaile in brynging the people of his countrie to the same secte which at length he performed most wickedly As for the church of this land of Britaine the faith hath continewed in it thirten hundred yeres vntill now of late without hauing the Bible translated into the vulgare tonge to be vsed of all in common Our lord graunt we yelde no worse soules to God now hauing the scriptures in our owne tonge and talking so much of the gospell then our auncesters haue done before vs. This Iland sayeth Beda speaking of the estate the church was in at his dayes at this present according to the number of bookes that Gods lawe was written in doth serche and coÌ„fesse one and the selfe same knowlege of the high truth and of the true highte with the tonges of fiue nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione scripturorum caeteris omnibus est facta coÌ„munis Which tonge of the Latines sayeth he is for the studie and meditation of the scriptures made common to all the other Verely as the Latine tonge was then commoÌ„ to all the nations of this lande being of distincte languages for the studie of the scriptures as Beda reporteth so the same onely hath alwayes vntill our tyme ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose and thereof it hath ben called the Latine churche Wherefore to conclude they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges it behoueth theÌ„ after the opinioÌ„ of wise meÌ„ to see first that no faultes be fownde in their translations as hytherto many haue ben fownde And a small faulte committed in the handling of Gods worde is to be taken for a great crime Nexte that for as much as such translations perteine to all christen people they be referred to the iudgement of the whole churche of euery language and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules Furthermore that there be some choise exception and limitation of tyme place and persons and also of partes of the scriptures after the discrete ordinaunce of the Iewes Amongest whom it was not laufull that any man shuld reade certaine partes of the Bible before he had fullfilled the tyme of the priestly ministerie which was the age of thirty yeres Praefatione in Ezechielem as S. Hierome witnesseth Lastly that the setting forth of the scriptures in the common language be not commended to the people as a thing vtterly necessary to saluation least thereby they condemne so many churches that hytherto haue lackt the same and so many learned and godly fathers that haue not procured it for their flockes finally all that haue gonne before vs to whom in all vertue innocencie and holynes of lyfe we are not to be compared As for me in as much as this matter is not yet determined by the church whether the common people ought to haue the scriptures in their owne tonge to reade and to heare or no I defyne nothing As I esteme greatly all godly and holesome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I would that these hote talkers of gods worde had lesse of that knowledge which maketh a man to swell and to be proude in his owne conceite and that they would depely weigh with them selues whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians 1. Cor. 8. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to knowe God graunt all our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly sayd of vs which S. Augustine in the like case sayde very drâ—dfully to his dere frende Alipius Surgunt indocti coelum rapiunt Confess lib. 8. ca. 8 nos cum doctrinis nostris sine corde ecce vbi volutamur in carne sanguine The vnlearned and simple aryse vp and catche heauen awaie from vs and we with all our great learning voyed of heart lo where are we wallowing in fleshe and bloude Or that it was then lawfull for the priest Iuell to pronounce the wordes of Consecration closely and in silence to him selfe Of secrete pronouncing the Canon of the Masse ARTICLE XVI THe matter of this article is neither one of the highest mysteries nor one of the greatest keyes of our religion how so euer Maister Iuell pleaseth him selfe with that reporte thinking thereby to impaire the estimation of the catholike churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thing For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion it had ben euery where vniforme and inuariable That the breade and wyne be consecrated by the wordes of our lord pronounced by the priest as in the person of Christ by vertue of which through the grace of the holy ghoste the breade and wyne are chaunged into our lordes body and bloude this thing hath in all tymes and in all places and with consent of all inuariably ben done and so beleued But the manner of pronouncing the wordes concerning silence or open vtteraunce according to diuersitie of places hath ben diuerse The maner of pronouncing the coÌ„secration in the Greke and latine churches diuers In libello de Sacramento Eucharistiae The grekes in the East churche haue thought it good to pronounce the wordes of consecration clara voce as we finde in Chrysostomes Masse and as Bessarion writeth alta voce that is plainely out alowde or with alowde voice Sacerdos alta voce iuxtà Orientalis Ecclesiae ritum verba illa pronunciat hoc est corpus
Iuell requireth or no it shall not greatly force The credite of the catholike faith dependeth not of olde proufes of a fewe newe cōtrouersed pointes that ben of lesse importaunce As for the people they were taught the truth plainely when no heretike had assaulted their faith craftely The doctrine of the churche The doctrine of the churche is this The body of Christ after due consecration remayneth so long in the Sacrament as the Sacrament endureth The Sacrament endureth so long as the formes of breade and wine continewe Those formes continewe in their integritie vntill the other accidentes be corrupted ad perishe As if the colour weight sauour taste smell and other qualities of bread and wine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ as the scriptures auncient doctours the necessary consequent of truth and determination of holy churche leadeth vs to beleue if such chaunge of the accidentes be made which shuld not haue suffised to the corruption of bread and wine in case of their remaindre for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament whether the chaunge be in qualitie as if the colour sauour and smell of bread and wine be a litle altered or in quantitie as if thereof diuision be made into such portions in which the nature of bread and wine might be reserued But if there be made so great a chaunge as the nature of bread and wine shuld be corrupted if they were present then the body and bloud of Christ doo not remaine in this Sacrament as when the colour and sauour and other qualities of bread and wine are so farre chaunged as the nature of bread and wine might not bear it or on the quātities syde as if the bread be so small crōmed into dust and the wine dispersed into so small portiōs as their formes remaine no lenger thē remaineth no more the body and bloud in this Sacramēt Thus the body and bloud of Christ remayneth in this sacrament so long as the formes of bread and wine remaine And when they faile and cease to be any more then also ceaseth the body and bloud of Christ to be in the Sacrament For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments which done awaie and loste at the corruption of the formes and accidents the sacraments also be vndone and perishe and consequently the inward thing and the heauenly thing in them conteined leaueth to be in them Here because many of them which haue cutte them selues from the churche condemne the reseruation of the Sacrament Of reseruation of the Sacrament and affirme that the body of Christ remayneth not in the same no longer then during the tyme whiles it is receiued alleaging against reseruation the example of the Paschall lambe in the olde lawe Exod. 12. wherein nothing ought to haue remained vntill the morning and likewise of manna I will rehearse that notable and knowen place of Cyrillus Alexandrinus Ad Colosyriū Arsenoiten Episcopū citat Thomas parte 3. q. 76. his wordes be these Audio quòd dicant mysticam benedictionem si ex ea remonserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saye that the mysticall blessing so he calleth the blessed Sacrament in case portions of it be kepte vntill the nexte daie is of no vertue to sanctification But they be madde that thus saye For Christ becōmeth not an other neither his holy body is chaunged but the vertue of the consecration and the quickening or lyfe geuing grace abydeth still in it By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a mere madnes The body of Christ sayeth he which he termeth the mysticall blessing because it is a most holy mysterie done by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that geueth lyfe whereby he meaneth that fleshe assumpted of the word remayneth in this sacrament also when it is kepte verely euen so long as the outward formes continewe not corrupte Or that a Mouse or any other worme or beaste maye eate the body of Christ Iuell for so some of our aduersaries haue sayd and taught What is that the Mouse or vvorme eateth ARTICLE XXIII VVhereas M. Iuell imputeth this vile asseueratiō but to some of the aduersaries of his syde he semeth to acknowledge Iuell cōtrarieth him selfe that it is not a doctrine vniuersally taught and receiued The like may be sayde for his nexte Article And if it hath ben sayd of some onely and not taught vniuersally of all as a true doctrine for Christen people to beleue how agreeth he with him selfe saying after the rehearsall of his number of Articles the same none excepted to be the highest mysteries and greatest keyes of our religion For if that were true as it is not true for the greatest parte then shuld this Article haue ben affirmed and taught of all For the highest and greatest pointes of the catholike Religion be not of particular but of vniuersall teaching Concerning the matter of this Article what so euer a mouse worme or beaste eateth the body of Christ now being impassible and immortall susteineth no violence iniurie no villanie As for that which is gnawen bytten or eaten of worme or beaste whether it be the substaunce of bread as appeareth to sense which is denyed because it ceaseth through vertue of consecration or the outward forme onely of the Sacrament as many holde opinion which also onely is broken and chawed of the receiuer the accidentes by miracle remayning without substance In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for it ought not to seme vnto vs incredible the power of God consydered that God taketh awaie his body from those outward formes and permitteth either the nature of breade to retourne as before consecration or the accidentes to supplye the effectes of the substance of breade As he commaunded the nature of the rodde which became a serpēt to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgemēt in weighing this matter who in his sermon de lapsis by the reporte of certaine miracles sheweth that our lordes body made it selfe awaye from some that being defyled with the sacrifices of idols presumed to come to the communion er they
To conclude the being of Christes body in the Sacrament is to vs certaine the maner of his being there to vs vncertaine and to God onely certaine Iuell Or that Ignoraunce is the mother and cause of true deuotion and obedience MAister Iuell had great nede of Articles for some shewe to be made against the catholike churche when he aduised him selfe to put this in for an Article Verely this is none of the highest mysteries nor none of the greatest keyes of our Religion as he sayeth it is but vntruly and knoweth that for an vntruth For him selfe imputeth it to D. Cole Fol. 77. in his replyes to him as a straunge saying by him vttered in the disputation at Westminster to the wondering of the most parte of the honorable and worshipfull of this realme If it were one of the highest mysteries and greatest keyes of the catholike religion I trust the most parte of the honorable and worshipfull of the realme would not wonder at it Concerning the matter it selfe I leaue it to D. Cole He is of age to answere for him selfe Whether he sayde it or no I knowe not As he is learned wise and godly so I doubte not but if he sayde it therein he had a good meaning and can shewe good reason for the same if he may be admitted to declare his saying as wise men would the lawes to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as the mynde be taken and the word spoken not alwayes rigorously exacted August de Trinit lib. 1. cap. 4. Haec mea fides est quoniam haec est catholica fides This is my faith for as much as this is the catholike faith THE CONCLVSION EXHORting M. Iuell to stande to his promise THus your Chalenge M. Iuell is answered Thus your negatiues be auouched Thus the pointes you went about to improue by good auctoritie be proued and many others by you ouer rashely affirmed clearly improued Thus the catholike Religion with all your forces layd at and impugned is sufficiently defended The places of prouses which we haue here vsed are such as your selfe allowe for good and lawfull The scriptures examples of the Primitiue church aunciēt Councelles and the fathers of syx hundred yeres after Christ You might and ought likewise to haue allowed Reason Traditiō Custome and auctoritie of the Church without limitation of tyme. The maner of this dealing with you is gentle sober and charitable Put awaye all mystes of blynde selfe loue you shall perceiue the same to be so The purpose and intent towardes you right good and louing in regard of the truth no lesse then due for behoofe of Christen people no lesse then necessary That you hereby might be enduced to bethinke your selfe of that wherein you haue done vnaduisedly and stayde from hasty running forth prickte with vaine fauour and praise of the world to euerlasting damnation appointed to be the reward at the ende of your game that truth might thus be tryed set forth and defended and that our brethren be leadde as it were by the hāde from perilous erroures and dāger of their soules to a right sense and to suertie Now it remaineth that you performe your promise Which is that if any one cleare sentēce or clause be brought for proufe of any one of all your negatiue Articles you would yelde and subscribe What hath ben brought euery one that wilfully will not blindefold him selfe may plainely see If some happely who will seme to haue both eyes and eares and to be right learned will saye hereof they seene heare nothing no marueill The fauour of the parte whereto they cleaue hauing cutte of them selues from the body the dispite of the catholike religion and hatred of the church hath so blinded their hartes as places alleaged to the disproufe of their false doctrine being neuer so euident they see not ne heare not or rather they seing see not Matt. 13. ne hearing heare not Verely you must either refuse the balance which your selfe haue offred and required for triall of these Articles which be the scriptures examples councelles and doctours of antiquitie or the better weight of auctoritie sweaing to our syde that is the truth founde in the auncient doctrine of the catholike church and not in the mangled dissensions of the Gospellers aduisedly retourne frō whence vnaduisedly you haue departed humbly yelde to that you haue stubbernly kickte against and imbrace holesomly that which you haue hated damnably Touching the daily Sacrifice of the Church commaunded by Christ to be done in remembrance of his death that it hath ben and may be well and godly celebrated without a number of communicantes with the priest together in one place which you call priuate Masse within the compasse of your syx hundred yeres after Christ That the communion was then sometymes as now also it is and may be ministred vnder one kynde Of the publike Seruice of the church or commō prayers in a tonge not knowen to all the people That the Bishop of Rome was sometyme called vniuersall bishop and both called and holden for head of the vniuersall church That by auncient doctoures it hath ben taught Christes body to be really substantially corporally carnally or naturally in the blessed Sacramēt of the aulter Of the wonderous but true being of Christes body in mo places at one tyme and of the Adoration of the Sacrament or rather of the body of Christ in the Sacrament we haue brought good and sufficient proufes alleaging for the more parte of these Articles the scriptures and for all right good euidence out of auncient examples councelles or fathers Concerning Eleuation Reseruatiō Remayning of the Accidentes without substance Diuiding the hoste in three partes the termes of figure signe token etc. applyed to the Sacrament many Masses in one church in one daye the reuerent vse of Images the scriptures to be had in vulgar tonges for the common people to reade which are matters not specially treated of in the scriptures by expresse termes all these haue ben sufficiently auouched and proued either by proufes by your selfe allowed or by the doctrine and common sense of the churche As for your twelue last Articles which you put in by addition to the former for shewe of your courage and confidence of the cause and to seme to the ignorāt to haue much matter to charge vs withall as it appeareth they reporte matter certaine excepted of lesse importance Some of them conteine doctrine true I graunt but ouer curiouse and not most necessary for the simple people Some others be through the maner of your vtterance peruerted and in termes drawen from the sense they haue ben vttered in by the church Which by you being denyed might of vs also be denyed in regard of the termes they be expressed in were not a sleight of falsehed which might redounde to the preiudice of the truth therein worthely suspected Verely to them all we haue sayde so much as to sober quiet and godly