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
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
Crosse they worship not the woodde or stone figured but they honour the highest God And whom they can not beholde with senses they reuerēce and worship his image representing him according to auncient Institution not resting or staying them selues in the image but trāsferring the adoration and worship to him that is represented Thus farre S. Gregorie Much might be alleaged out of the fathers concerning the worshipping of Images but this may suffise And of all this one sense redowndeth that what reuerence honour or worship so euer is applyed to Images it is but for remēbrance loue and honour of the primitiues or originalles As when we kysse the gospell booke by that token we honour not the parchement paper and incke wherein it is written but the gospell it selfe And as Iacob Gen. 37. when he kyssed his sonne Iosephes cote embrewed with kyddes bloud holding and embracing it in his armes and making heauy mone ouer it the affection of his loue and sorowe rested not in the cote but was directed to Ioseph him selfe whose infortunat death as he thought that blouddy cote represented So Christen men shewing tokens of reuerence loue and honour before the Image of Christ of an Apostle or Martyr with their inward recognition and deuotion of their hartes they staye not their thoughtes in the very Images but deferre the whole to Christ to the Apostle and to the Martyr geuing to ech one in dewe proportion that which is to be geuen putting difference betwen the almighty Creator and the creatures finally rendring all honour and glory to God alone who is maruelous in his sainctes Such worshipping of Images is neither to be accompted for wicked nor to be dispysed for the which we haue the testimonies of the auncient fathers bothe Grekes and Latines vnto which further auctoritie is added by certaine generall Councelles that haue condemned the brekers and impugners of the same Iuell Or that the laye people was then forbydden to reade the word of God in their owne tonge Of the peoples reading the Bible in theire ovvne tonge ARTICLE XV. THat the laye people was then forbidden to reade the word of God in their owne tonge I fynde it not Neither doo I fynde that the laye people was then or at any other tyme commaunded to reade the word of God in their owne tonge being vulgare and barbarous By vulgare and barbarous tonges I vnderstand as before all other besyde the three learned and principall tonges Hebrewe Greke and Latine Which as they were once natiue and vulgare to those three peoples Three sūdry opinions cōcerning the scriptures to be had in a vulgare tonge so now to none be they natiue and vulgare but common to be atteined by learning for meditation of the scriptures and other knowledge They that treate of this Article concerning the hauing of the scriptures in a vulgare tonge for the laytie to reade bee of three sundry opinions Some iudge it to be vtterly vnlaufull that the Bible be translated into any tonge of the commō people Some thinke it good it be translated so that respecte be had of tyme and of place and of persones Some be of the opinion that the holy scriptures ought to be had in the mother and natiue tonge of euery nation without any regard of tyme place or persones The first opinion is holden of fewe and commonly mysliked The third is maineteined by all the sectes of our tyme the Swenkfeldians excepted who would the scriptures to be in no regard The second is allowed best of those that seme to be of most wisedō and godlynes and to haue most care for the helth of the churche who haue not seuered thē selues frō the faith which hath cōtinewed frō the begynning Here that I saye nothing of the first opinion as they of the third reproue the moderation of the second so they of the second can not allowe the generalitie of the third That the scriptures be not to be set forth in the vulgare tonge to be reade of all sortes of people Fiue cōsiderations vvhy the scriptures are not to be set forth for all sortes of people to read thē vvith out limitation euery parte of them without any limitation of tyme place and persones they seme to be moued with these cōsyderatiōs First that it is not necessary nexte that it is not conuenient thirdly that it is not profitable Fouerthly that it is dangerous and hurtefull And lastly although it were accorded the common people to haue libertie to reade the Bible in their owne tonge yet that the translations of late yeres made by those that haue diuided them selues from the catholike churche be not to be allowed as worthely suspected not to be sownde and assured First that the common people of all sortes and degrees ought of necessitie to reade all the holy scriptures in their owne tonge they saie they could neuer fynde it hytherto in the same scriptures Lib. 3. aduersus haereses ca. 4 Irenaeus writeth that the Apostles preached to the aliātes and barbarous people the faith of Christ euē to those that were aliātes and barbarous in lāguage and sayeth that hauing heard the gospell preached they beleued in Christ and keping the order of tradition which the Apostles delyuered vnto them had their saluatiō and faith written in their hart without prynte penne or ynke and vtterly without letters And further he sheweth that if the Apostles had lefte to vs no scriptures at all yet we shuld be saued by the traditiō which they lefte to thē whō they cōmitted their churches vnto as many natiōs of aliantes be saued by the same Prologo in explationem Psal Hilarius likewise declaring that the mysterie of Gods will and th'expectatiō of the blessed kingdom is most and chiefly preached in the three tonges in which Pilate wrote on the Crosse our lord Iesus Christ to be king of the Iewes confesseth notwithstanding that many barbarous nations haue atteined and goten the true knowledge of God by the preaching of the Apostles and the faith of the churches remayning amongest them to that daie Whereby he doth vs to vnderstand that the vnlearned barbarous peoples had their faith without letters or writing whereof they had no skill by tradition and preaching as well as the other nations who were holpen by the benefite of the learned tonges Hebrewe Greke and Latine That it is not conuenient nor semely all sortes of persons without exception to be admitted to the reading of the holy scriptures I nede to saye nothing euery reasonnable man may easely vnderstand the causes by him selfe This is certaine diuerse chapters and stories of the olde testament conteine such matter as occasion of euill thoughtes is like to be geuen if women maydens and young men be permitted to reade them Gregorie Nazianzene Lib. 1. Theologiae whom the grekes called the diuine sayeth moued with great considerations that it is not the parte of all persons to reason of God and of
the begynning vntill the fourth daye was not in any subiecte but susteined by the power of God as him lyked For that first light and the sunne were as whitenesse and a body withed sayeth S. Basile Neither then was Wiclef yet borne who might teache them that the power of God can not put an accidēt without a subiect Lib. 2. histor hussitarum For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth Hereof it appeareth out of what roote the Gospellers of our countrie spring Who smatching of the sape of that wicked tree and hereby shewing theire kinde appoint bowndes and borders to the power of God that is infinite and incomprehēsible And thus by those fathers we maye conclude that if God can susteine and kepe accidentes with substance he can so doo without substance Or that the priest then diuided the Sacrament in three partes and afterward receiued him selfe all alone Iuell Of diuiding the Sacrament in three partes ARTICLE XI OF the priestes receiuing the Sacrament him selfe alone ynough hath ben sayde before This terme All here smatcheth of spite For if any deuout person require to be partetaker with the priest being worthely disposed and examined he is not tourned of but with all gentlenes admitted And in this case the priest is not to be charged with receiuing all alone Albeit respecte had to the thing receiued how many so euer receiue it is all of all and all of euery one receiued Concerning the breaking of the Sacrament and the diuiding of it in three partes first it is broken by the priest that we may knowe our lord in fractione panis in the breaking of the breade as the two disciples acknowleged him to whom Iesus appeared in the daye of his Resurrection Luc. 24. as they were going to Emaus And also that thereby the passion of Christ may be represented to our remembraunce at which his pretiouse body was for our synnes broken rent and torne on the crosse And this maner was vsed at the Sacrifice in the Apostles tyme as it is witnessed by Dionysius S. Paules scoler Ecclesias hierarch cap. 3. Opertum panem Pontifex aperit in frusta concidens etc. The bishop sayeth he openeth the couered breade diuiding it in pieces etc. Now touching the diuiding of the Sacramēt in three partes The diuiding of the Sac. in three partes a tradition of the Apostles it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as much as Sergius the bishop of Rome who lyued within lxxx yeres of the syx hundred yeres after Christ that M. Iuell referreth vs vnto wrote of the mysterie of that breaking or diuiding the outward forme of bread and declared the signification of the same It is no small argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacramēt in three partes at his Masse as is aboue rehearsed De consecrat dist 2 can Triforme And where as Sergius sayeth that the portion of the hoste which is put in to the chalice betokeneth the body of Christ that is now risen againe and the portion which is receiued and eaten sheweth his body yet walking on the earth and that other portion remayning on the aulter signifieth his body in the sepulchre what I praye you is there herein that any man shuld be offended with all I acknowledge that the mysterie hereof is otherwise of some declared and of all to this ende to put vs in mynde of the benefites purchaced to vs by Christ in his bodye Now that this custom or mysticall ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touching the mysterie of it as vsed before his tyme from the beginning of the churche no one auncient councell or authour fownde vppon whom it may be fathered of good reason sith it hath generally ben obserued we may referre the first institution of it to the Apostles and that according to the mynde of S. Augustine whose notable saying for that behalfe is this Quod vniuersa tenet Ecclesia nec in concilijs constitutum sed semper retentum est non nisi auctoritate Apostolica traditū rectissimè creditur What sayeth he the vniuersall churche kepeth neither hath ben ordeined in councelles but hath alwaies ben obserued of good right we beleeue it hath ben delyuered to the church as a Tradition by the auctoritie of the Apostles To conclude if any sparke of godlynes remaine in our deceiued countrie men and brethren they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse whereof any occasion of euill is not onely not ministred but rather contrarywise whereby we are admonished and stirred to tender our owne soule helth and to rendre thākes to God for the great benefite of our redemption Or that who so euer had sayed the Sacrament is a figure Iuell a pledge a token or a remembraunce of Christes bodye had therefor ben iudged for an heretike Of the termes figure figne token etc. by the fathers applyed to the Sacrament ARTICLE XII IN this article we doo agree with M. Iuell in some respecte For we confesse it can not be auouched by scripture auncient councell doctour or example of the primitiue church that who so euer had sayde the Sacrament is a figure a pledge a token or a remēbraunce of Christes body had therefore ben iudged for an heretike No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saying thus hath ben any of the highest mysteries or greatest keyes of our Religion with which vntruth M. Iuell goeth abowt to deface the truth Wherefore this article semeth to haue ben put in either of malice toward the church or of ignorance or onely to fill vp the heape for lacke of better stuffe Perusing the workes of the auncient and learned fathers we fynde that oftentymes they call the Sacrament a figure a signe a token a mysterie a sampler The wordes of them vsed to this purpose in their learned tonges are these Figura Signum Symbolum Mysteriū Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago etc. By which they meane not to diminish the truth of Cristes body in the Sacrament but to signifie the secrete maner of his being in the same For the better vnderstāding of such places where these termes are vsed in the matter of the Sacramēt the doctrine of S. Augustine in sententijs Prosperi may serue very well De consecrat dist 2 can hoc est quod dicimus Which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sangnine Sacramento id est externo sacro signo et re sacramenti id
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
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